Upholding the Roots of Virtue
Praising the Magnificent Display of Miracles

Present within the gathering was a youth by the name of Padmaśrīgarbha. He now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One. As he faced the Blessed One, the following thoughts arose in his mind: “I wish to request the gateways of the Dharma from the Thus-Gone One. I wish to receive the vajra words. I wish to request the words for practice that are without interruption. I wish to request the words that overcome all other statements, the words of progressive discernment,12 the words wherein all teachings of the Dharma are contained. If the noble sons and daughters practice such a gateway seal, they will attain the stainless eye that sees all phenomena and they will gain expertise regarding the mind. Ah, Blessed One, in the past I have borne my armor through the accumulation of intentions and practical deeds. Thus, you will be aware of my roots of virtue from the past, arisen through the accumulation of intentions and applications.”

Aware of the youth Padmaśrīgarbha’s thoughts and prayers, and aware of his practice of accumulating roots of virtue, the Blessed One now looked in the four directions, and at the same time four great light rays shone forth from his mouth. As this light emerged from the mouth of the Blessed One, it spread out into infinite and endless universes, and wherever the light reached‍—whether to trees, walls, mountains, earth, or the empty atmosphere‍—everything became suffused with a golden color. In this way the light shone unhindered throughout all the cardinal and intermediate directions. [F.13.a] Throughout the trichiliocosm, wherever sentient beings were touched by this light their bodies became as if made of gold. Whoever was suffering from the torments of desire, anger, or delusion felt that those afflictions decreased. All beings within the trichiliocosm who were living in hell, suffering the unbearable, ceaseless torments of heat, now experienced relief from their pain due to the power of the Buddha and the power of the bodhisattva’s past prayers. Likewise, all beings within the trichiliocosm who were affected by the obscurations of karma, affliction, and the ripening of karma were freed from their obscurations by the power of the Buddha and the power of the bodhisattva’s past prayers.

Next, to intensely brighten the roots of virtue in sentient beings, the Blessed One projected great light from all the pores on his body. This great light traveled to the east, traversing infinitely many universes. Likewise, the same occurred in the south, west, north, zenith, and nadir: the light from the Blessed One shone forth and extended across infinitely many universes. The Blessed One then produced a special sound that likewise could be heard throughout all those universes.

At that point, in the east, beyond innumerable universes, there was a universe known as Single Parasol. Within that [F.13.b] universe resided the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament had prophesied that after himself the bodhisattva great being Jālinīprabha would awaken to unsurpassable and perfect buddhahood.

Now the bodhisattva Jālinīprabha approached the blessed thus-gone Single Jewel Ornament and asked, “Blessed One, who made this special sound and what is the source of that great light?”

The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament replied, “Noble son, to the west of this buddhafield, beyond innumerable world realms, there is a universe known as Enduring. Within that universe resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching that belongs to the Bodhisattva Collection, known as ‘Truly Satisfying All Sentient Beings.’ Present in the gathering of the blessed thus-gone Śākyamuni’s retinue is the bodhisattva great being Padmaśrīgarbha. That bodhisattva wishes to request the gateway for accomplishing all syllables‍—the seal whereby one truly engages with all dharmas.

“Jālinīprabha, in that buddha realm, the retinue contains bodhisattva great beings who bear the inconceivable armor, [F.14.a] the armor of undifferentiated activity. Jālinīprabha, the bodhisattva great beings who have donned such armor also benefit other buddha realms. Jālinīprabha, anyone born within the buddha realm of the thus-gone Śākyamuni will, upon seeing or hearing those bodhisattva great beings, be protected and cared for by them. Jālinīprabha, needless it is, then, to mention what will be the case when someone, upon seeing these bodhisattva great beings, proceeds to pay them respect, reveres them, venerates them, worships them, and asks them questions.”

The bodhisattva great being Jālinīprabha then addressed the thus-gone Single Jewel Ornament: “Blessed One, I wish to go to that universe, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear the inconceivable armor.”

“Noble son,” said the thus-gone Single Jewel Ornament, “if you know that the time is right, then go. But act with mindfulness when you remain in that buddha realm. Why do I say so? Because, noble son, the bodhisattva great beings of that realm are hard to approach.”

The thus-gone Single Jewel Ornament then gave an utpala flower that was like a hand to the bodhisattva great being Jālinīprabha. “Jālinīprabha,” he said, “you should offer this hand-like utpala flower to the thus-gone Śākyamuni. Tell him that the blessed thus-gone Single Jewel Ornament [F.14.b] inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva great being Jālinīprabha bowed his head to the feet of the thus-gone one, the blessed buddha Single Jewel Ornament, and then circumambulated him three times. Accompanied by bodhisattva great beings beyond number and count, he next traveled to the world of Enduring, arriving there in a single instant of the mind. Once here, he proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, and the place where the Blessed One was residing. Bowing his head to the Blessed One’s feet, he said, “Blessed One, the bodhisattva Jālinīprabha bows his head to your feet in homage. Blessed One, I am Jālinīprabha. Bliss-Gone One, I am Jālinīprabha, and in homage I bow my head to your feet.”

“Jālinīprabha,” replied the Blessed One, “you shall live long, and you shall be happy and healthy.”

Having in this way bowed to the Blessed One’s feet, the bodhisattva great being Jālinīprabha sat to one side and from there addressed the Blessed One: “Blessed One, the blessed thus-gone Single Jewel Ornament [F.15.a] inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament also sends a hand-like utpala flower for the Blessed One. Blessed One, please therefore accept this hand-like utpala flower from the bodhisattva Jālinīprabha.”

The Blessed One accepted the flower and then gave it to the bodhisattva Ajita. Holding the hand-like utpala, the bodhisattva Ajita turned to a group of five hundred that included the bodhisattva Bhadrapāla. “Kinsmen,” said the bodhisattva Ajita, “the Thus-Gone One has given us this hand-like utpala.”

Bhadrapāla, leading the group of five hundred bodhisattvas, now held the hand-like utpala and addressed the Blessed One in the following way: “Blessed One, we have undertaken proper practices and carry out bodhisattva activities. Therefore, is anyone who hears our names certain to awaken to unsurpassable and perfect buddhahood? Blessed One, the bodhisattva Ajita has given us this hand-like utpala. Blessed One, relying on the power of our aspirations, activities, intentions, and resolve never to abandon sentient beings, we shall today toss this hand-like utpala in supplication of the Thus-Gone One. Blessed One, we likewise toss it before all the thus-gone ones, the worthy ones, the perfect buddhas who remain and reside in the east. [F.15.b] We also toss this flower before the blessed ones who have not yet appeared there, before those who are still to appear there, before those who are now appearing, and before those who are disappearing. We do so, likewise, in all the universes located in the south, west, north, nadir, and zenith, as well as in the intermediate directions‍—we toss this flower before all the blessed buddhas who are present there, or who will appear there. Blessed One, may each and every being who sees this hand-like utpala also experience its fragrance. May each and every one of them be certain to awaken to unsurpassable, true, and perfect buddhahood. May they also journey throughout all buddha realms.”

Then, as they tossed the hand-like utpala, the Blessed One touched the flower with his right hand. As soon as he touched it a half-sized body of the Thus-Gone One appeared within the utpala. Moreover, within each of the utpalas13 there was again a half-sized version of the Thus-Gone One. All these half-sized bodies of the Thus-Gone One now declared, “The teachers of those who do not know all phenomena to be like an illusion, and who are not inclined to think so; the teachers of those who do not know all phenomena to be stainless and devoid of characteristics, and who are not inclined to think so‍—the teachers of all those who have no such comprehension are neither thus-gone ones, nor hearers of the thus-gone ones.” Speaking such words, they departed. They also spoke the following verses:

After the Thus-Gone One’s emanations had proclaimed these verses, they moved ahead, into the ten directions. [B2]

Now the bodhisattva great being Jālinīprabha said to the Blessed One, “Blessed One, those noble sons are perfectly trained in aspiration. Any sentient being who hears their prayers, or pronounces their names, will be entirely freed from the experience of numerous pains, and they will become destined for unsurpassable and perfect awakening. What a wonder this is! But, Blessed One, such blessed ones and such noble sons are not suited for this universe. Why not?

“Blessed One, as an analogy, a man or woman may have heard of the fame of a priceless and flawless jewel, a jewel that can deliver all possible benefit and happiness. That person may then wish to search for the jewel, and he or she may also have learned the specific characteristics of that precious jewel. Now, imagine that this man or woman sees that immaculate jewel in the middle of the dirt in a latrine pit, or some other filthy place. Around that spot there are some bamboo cane workers, untouchables, outcastes, [F.16.b] or some other hard-laboring people of low caste. Those people have never heard of that jewel, so they obviously do not know about its qualities either‍—it would be out of the question. Now, the first person who sees the jewel in the filth may remark that the place where that precious jewel is kept is not a very beautiful one. But the others will just respond, ‘Which precious jewel do you have such praise for?’ Even though the first person may explain about and even point to the jewel, the ignorant people will not understand. They will say, ‘Hey you, why are you talking about the qualities of a precious jewel? That “precious jewel” does not have any good qualities. You are a liar and a trickster. We do not believe anything you say.’ The first person may then extract the jewel and lift it out from the dirt. As soon as the jewel emerges the poor people will become extremely upset at each other, and from then on they will be surrounded by numerous harms.

“Blessed One, we are here in the world of Enduring, a place where poor beings of lesser roots of virtue are born. Blessed One, the way we perceive you within this world is similar to the way the person of learning in the analogy sees and recognizes the precious jewel in the midst of the filth. Blessed One, we see the blessed thus-gone ones and the bodhisattva great beings who don the inconceivable armor to be like perfect and completely pure jewels, capable of granting all manner of happiness. [F.17.a] Yet, Blessed One, other beings within this world regard them in a way that is similar to the way the poor and lowly people of the area look at the precious jewel.

“Blessed One, in the analogy a person heard about the jewel’s qualities and decided to search for it. When seeing the jewel in a pit of filth, he or she remarked that the jewel was not kept in a proper place. Similarly, Blessed One, the blessed buddhas and the bodhisattvas present throughout the ten directions also remark that the Blessed One’s buddha realm is not befitting to him. In this way they praise the blessed Buddha and all the bodhisattva great beings who bear the inconceivable armor.

“In the analogy, Blessed One, a man or woman heard about the qualities of a precious jewel, decided to go searching for it, found the jewel stuck in filth, and subsequently declared that the jewel was not being kept properly. We, similarly, have heard praises of the thus-gone one, the worthy one, the perfect Buddha as well as of the bodhisattva great beings who have donned the inconceivable armor. Hence we journeyed here to behold them. But being here, Blessed One, we see that this universe is plagued by hundreds of shortcomings and that sentient beings here possess inferior roots of virtue. [F.17.b]

“Blessed One, the precious jewel in the mud does not lose its brilliance and, just as in that analogy, the thus-gone ones in the ten directions and the bodhisattva great beings who don the inconceivable armor do not lose their radiance either. However, because the intentions and aspirations of beings here are of an inferior quality, the Blessed One has caused his luster to extend for a distance of no more than one fathom.

“In the analogy, Blessed One, the poor people do not believe what they hear about the qualities of the jewel. Likewise, beings in this universe do not believe in the Thus-Gone One’s extreme brilliance, his vast aspirations, his emanations, and his qualities of awakening. Needless it is, then, to state that they do not have faith in the bodhisattva great beings either.

“Blessed One, when the person in the analogy takes out the precious jewel from the dirt, that immediately causes the others there to experience great harm. Similarly, when the Thus-Gone One passes completely beyond suffering and the bodhisattva great beings depart for other world realms it causes bodhisattvas who retain sūtras and who pursue true retention to become extremely disturbed with one another. ‘The Dharma is no longer heard; only non-Dharma can be heard here.’ And why is that? Because under such circumstances those who live here would fall into non-Dharma and pursue non-Dharmic means of livelihood. They would struggle with, defame, criticize, [F.18.a] and disparage one another. They would cause each other to lose their virtuous qualities, and thus experience suffering. They would no longer apply themselves to Dharma and virtue.

“Blessed One, no noble son or daughter in pursuit of the meaningful, committed to the pursuit of meaning, and committed to the accomplishment of a buddha’s awakening would in that case take birth in this world. As not even followers of the Hearer Vehicle would appear, what need is there to mention those who adhere to the Bodhisattva Vehicle? Why do I say so, Blessed One? Well, the beings who live in the great hell realms, such as Incessant Pain, Revival, Heat, and Intense Heat, do not experience happiness for even one moment, for even a mere instant. Blessed One, from the perspective of the bodhisattvas in Single Parasol‍—the realm of the blessed thus-gone one Single Jewel Ornament‍—the bodhisattva great beings who are born in this Enduring world are comparable to the beings born in the Hell of Incessant Pain, because they do not perceive them to experience any happiness at all.

“In a buddha realm of sheer and supreme happiness sentient beings are naturally blissful. But, Blessed One, the beings who are born in this universe find it hard to believe what I say. Nevertheless, Blessed One, I have come here to clear my doubts about the Dharma and to listen to the gateway of the Dharma seal. Blessed One, we seek teaching from you. And why? Because, Blessed One, [F.18.b] all pleasure and pain is impermanent. From the Blessed One, the Thus-Gone One, the Worthy One, the perfect Buddha we wish to hear a Dharma in which there is no happiness, no suffering, no permanence, no impermanence, no thought, no conception, no entity, no absence of entity, nothing conditioned, nothing unconditioned, nothing imputed, nothing not imputed, nothing mundane, nothing beyond the world, nothing defiled, nothing undefiled, no truth, no falsity, no awakening, no branches of awakening, no powers, no light, no darkness, no consciousness, no absence of consciousness, no fruition, no lack of fruition, no path, no absence of path, no beginning, no completion, no world, and no liberation from the world. And why is that so? Because, Blessed One, the world should be taught about the happiness that arises from the accumulation of merit and from making resolutions, and all other such things. Blessed One, the qualities of buddhahood cannot be taught. That is to say, in buddhahood there are no powers, no fearlessnesses, no miracles, [F.19.a] no miraculous displays, no advice, no miraculous advice, no teaching, and no miraculous teaching. There are no fearlessnesses nor powers, and there is neither happiness nor suffering. Because all that is thought, all that is conceptual movement.

“Blessed One, whether someone qualifies for the title of ‘thus-gone one’ is not to be decided in terms of whether or not suchness has been attained. All that is conceptual movement, thought, straying, and construction. Truth and falsity, the conditioned and the unconditioned, the defiled and the undefiled, negativity and lack of negativity, the mundane and the supramundane, being disciplined and having flawed discipline, having powers and not having powers, being fearless and not being fearless, being worthy of donations and not being worthy of donations, being a thus-gone one, being a buddha, being a bodhisattva, being a hearer, being a solitary buddha, as well as prayers, and blessings‍—all such thinking is completely crushed by the thus-gone ones and the path is comprehended completely. That is why the thus-gone ones are undaunted like lions. That is why they trumpet like elephants. When they make their assertions, the thus-gone ones let there be disagreement where there is disagreement and agreement where there is agreement. The thus-gone ones make their assertions [F.19.b] with mindfulness and wisdom, and with both dwell in equanimity.

“The states of the blessed thus-gone ones are states of awakening and states that are self-arisen. Since they are not even shared by hearers or solitary buddhas, they are of course not common to other lowly beings. And why, Blessed One, are they not shared with others? Because all other lowly beings cannot achieve states that are of that quality, or that are so comprehensive, or that are of the same duration, or with the same application, or that involve such bliss. Blessed One, without the thus-gone ones, no sentient being can achieve such states. Blessed One, such states are not accessible to any other being. Blessed One, states of this kind are not accessible to any hearer or solitary buddha. Blessed One, ‘not accessible’ here means that they are not effectuated or experienced. Hence they are inaccessible. And why is this so? Because such states surpass the experience of hearers and solitary buddhas. And why is that the case? Because, Blessed One, such states are infinite. And why, Blessed One, are such states infinite? Because, Blessed One, the wishes of the thus-gone ones are infinite; they cannot be matched by anything at all. And why is this so? Because, Blessed One, such states are beyond language. Being ‘beyond language’ is to be inexpressible, and [F.20.a] language is nothing but expression. Therefore, Blessed One, these states are self-arisen.

“Blessed One, beings who do not observe such states and do not understand them must go through death and transfer to other world realms. Beings who do not comprehend such states come to suffer great harm.

“Blessed One, the state of the thus-gone ones is the ultimate gateway, the gateway of the Dharma. It contains sixty-eight thousand subsidiary gateways. The awakening of the thus-gone Single Jewel Ornament is limitless like space and the bodhisattva great beings gain accomplishment through the extent of the very same gateway.”

When this gateway teaching was delivered and explained, seventy-seven thousand bodhisattva great beings attained the gateway of the stainless Dharma, which is the very state of the thus-gone ones. They all thus declared, “Today we have attained awakening! Today we have attained awakening!”

Furthermore, one quadrillion beings set their minds on unexcelled and perfect awakening, and because of their initial generation of the mind of awakening the Blessed One prophesied their attainment of unexcelled and perfect awakening. Likewise, eight sextillion beings attained the stainless and immaculate Dharma eye that sees phenomena, and three thousand monks liberated their minds from defilement with no further perpetuation.

At this point the Blessed One smiled, and as soon as he did so a magnificent light shone forth in the world and the great earth shook. The venerable Ānanda [F.20.b] now draped his Dharma robe over one shoulder and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and inquired, “When the Blessed One smiled, a magnificent light shone in the world and the great earth shook. What were the causes and conditions for this to happen?”

“Ānanda,” the Blessed One replied, “when the bodhisattva Jālinīprabha taught and explained this gateway of the Dharma, seventy-seven thousand bodhisattvas attained the gateway of the stainless Dharma seal. Ānanda, the bodhisattva Jālinīprabha has obtained this teaching of the Dharma seal from eight thousand buddhas at locations throughout the expanse of space. Having thus obtained this stainless Dharma gateway, he has gained deliverance by means of it, and so he has become skilled in journeying from buddha realm to buddha realm.”

At that time, beyond seventy-eight innumerable buddha realms to the west, there was a world known as Single Heap of Jewels. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Infinite Jewel Leader. Abiding and remaining present there, he taught the Dharma to a retinue of many hundreds of thousands. Present in that gathering was also the regent of the blessed one Infinite Jewel Leader, the bodhisattva great being Purposeful Compelling Leader.

Hearing a clear voice, and perceiving the light from the thus-gone Śākyamuni, the bodhisattva great being Purposeful Compelling Leader asked the thus-gone Infinite Jewel Leader, “Blessed One, whose is this clear voice, and whose is this radiance?”

Then the thus-gone one, the worthy one, the perfect [F.21.a] buddha Infinite Jewel Leader said to the bodhisattva great being Purposeful Compelling Leader, “Purposeful Compelling Leader, to the west, beyond seventy-eight innumerable universes, there is a world known as Enduring. Within that universe resides a thus-gone one, a worthy one, a perfect buddha known as Śākyamuni. Abiding and remaining present there, he is now teaching a gathering headed by incomparable bodhisattvas. He is delivering a Dharma teaching belonging to the Bodhisattva Collection that satisfies all beings and is known as ‘Cutting through the Doubts of All Beings.’

At this point the bodhisattva great being Purposeful Compelling Leader said to the thus-gone one, the worthy one, the perfect buddha Infinite Jewel Leader, “Blessed One, I wish to go to the world known as Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those incomparable bodhisattvas.”

“Noble son,” replied the blessed thus-gone Infinite Jewel Leader, “if you know that the time has come, then go. But act with mindfulness as you remain in that buddha realm. Why do I say that? Because, Purposeful Compelling Leader, the bodhisattva great beings born in that world are hard to approach. [F.21.b] When you arrive, ask on my behalf whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. You must also offer this hand-like lotus flower to the Thus-Gone One.”

The bodhisattva great being Purposeful Compelling Leader then rose from his seat, and bowed his head to the feet of that blessed one. After he had also circumambulated that blessed one, he left for the world of Enduring, accompanied by seventy-eight thousand other bodhisattvas. As soon as they arrived, all the flowering trees and fruit trees in Enduring bore flowers and fruits regardless of the season. A rain of flowers and scented water fell from the sky, and numerous musical sounds could be heard. The bodhisattva great being Purposeful Compelling Leader proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Arriving there, he bowed his head to the feet of the Blessed One. Holding on to the Blessed One’s feet with both hands, and touching them to his head, he said, “Blessed One, the bodhisattva Purposeful Compelling Leader bows his head to your feet in homage.”

“Purposeful Compelling Leader,” replied the Blessed One, “you have offered your respect, worship, and veneration.”

Then the bodhisattva great being Purposeful Compelling Leader stood up [F.22.a] and, standing before the Blessed One, he said, “The blessed one, the thus-gone one, the worthy one, the perfect buddha Infinite Jewel Leader inquires whether the Blessed One may have encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. Blessed One, he also sends you a hand-like lotus flower, requesting that out of your great love you accept it from the bodhisattva Purposeful Compelling Leader.”

Having in this way received the hand-like lotus flower from the bodhisattva, the Blessed One inquired, “Purposeful Compelling Leader, has the blessed thus-gone Infinite Jewel Leader encountered but little hardship and discomfort, and does he remain unchanged?”

“Blessed One,” replied Purposeful Compelling Leader, “the blessed thus-gone Infinite Jewel Leader has encountered but little hardship. He is strong and remains unchanged, happily enjoying his buddha realm.”

Then the Blessed One gave the hand-like lotus flower to the bodhisattva great being Ajita. Holding up the lotus, the bodhisattva great being Ajita offered the following prayer:

“Blessed One, by this root of virtue, may the buddha realms of all noble sons and daughters who set their minds on unexcelled and perfect awakening be perfectly pure, and may sentient beings gain maturity. Why do I express this prayer? Because, Blessed One, [F.22.b] it is hard to teach the Dharma to beings who are not mature, who have not engendered roots of virtue, who possess lesser roots of virtue, or who are inspired by what is inferior.

“And what is here the objective? The objective is, Blessed One, for this hand-like lotus flower to enable beings to perceive whichever realm of the world they may wish. The objective is for the flower to enable the perception of the world known as Heap of Jewels, the buddha realm of the blessed thus-gone Infinite Jewel Leader. It is to enable the perception of the bodhisattvas of that world, who have truly entered their vehicle, as well as the perception of the perfect hearers there, who for the most part are endowed with the threefold or sixfold knowledge.

“In that blessed thus-gone one’s buddha realm the lotus flowers are produced through a great ripening of karma. Hence, Blessed One, I dedicate this root of virtue so that bodhisattvas may be free from obscuration with regard to any phenomenon. Blessed One, I dedicate this root of virtue so that those bodhisattvas who have not yet engendered the mind of unexcelled and perfect awakening may do so. I dedicate this root of virtue toward the thus-gone ones’ perfect awakening to the suchness of all phenomena and their perfect awakening to the suchness that is free from disturbance.”

Then the Blessed One asked Bhadrapāla, “Bhadrapāla, do you understand what Maitreya14 has said? What are the phenomena to which the thus-gone ones perfectly awaken?” [F.23.a]

“Blessed One,” replied Bhadrapāla, “there are no phenomena that pertain to the thus-gone ones’ perfect awakening to suchness and their perfect awakening to freedom from disturbance. Blessed One, the thus-gone ones do not apprehend any such phenomena, since there are no such phenomena, nor is there an absence of such phenomena. Blessed One, if such a phenomenon was apprehended, it would only be the apprehending of the perception of the phenomenon by the thus-gone ones; but the thus-gone ones do not apprehend any such perception. Why is that? Because, Blessed One, there are no perceptions at all. Since the thus-gone ones do not even apprehend themselves, it goes without saying that they do not apprehend any perception, let alone having any authentic engagement in the perception of phenomena as phenomena.

“Blessed One, the Blessed One has not said that any phenomena at all are grasped, nor that they are relinquished, nor that they are transcended, nor that they are attained, by those phenomena being perceived as they are and because they are so. What, then, does this mean? Blessed One, if the thus-gone ones were to seek phenomena, where would they seek them? Those phenomena are suchness, and within suchness there is no thus-gone one. Moreover, the thus-gone ones are suchness; they are thus-gone ones by virtue of suchness. For the thus-gone ones there are no marks; they are thus-gone ones by virtue of the absence of marks. The thus-gone ones are free of marks; they are thus-gone ones by virtue of freedom from marks. The thus-gone ones know minds; they are thus-gone ones by virtue of knowing minds. [F.23.b] The thus-gone ones are free from disturbance. They are thus-gone ones by virtue of freedom from disturbance. Moreover, all phenomena are just like the thus-gone ones. They are thus-gone ones by virtue of being just like them.

“In this way, Blessed One, all phenomena are thus-gone ones. That is why, Blessed One, the thus-gone ones remain within the lotuses, and just as they remain within the lotuses, so likewise they remain in the state of a thus-gone, and in the state of awakening. Those who neither grasp nor apprehend that in which they remain in that way are to be classified as worthy recipients of offerings in this world.”

“Bhadrapāla,” asked the Blessed One, “where do you remain as you speak these words?”

“Blessed One,” replied Bhadrapāla, “I remain exactly where the world remains, and I speak these words from there. However, this is not the way childish beings grasp it. How, then, do childish beings grasp? They grasp disturbance, and because they grasp disturbance, they are disturbed, and very disturbed. Blessed One, the world does not remain. In what sense does it not remain? In the sense that an illusion does not remain. Yet childish beings argue, saying, ‘My place, that is the world.’ However, this is not the realm of childish beings. The world does not remain within that which is an optical illusion, nor does it remain within that which is impermanent. Yet this frightens childish beings. The world does not remain within that which is a hallucination, and this is not any different from noble beings.15 [F.24.a] The world does not remain within the repulsive, yet childish beings are motivated by karma. Here, Blessed One, where the world remains, there is no occasion for any of the disturbance of the world. Hence, Blessed One, the place where I remain is here alone, where the world remains.”

The Blessed One now asked the bodhisattva Bhadrapāla, “Bhadrapāla, do you say this through truly seeing phenomena?”

“Blessed One,” replied Bhadrapāla, “whatever is a phenomenon is only not what the Blessed One has perfectly awoken to.”

The Blessed One then inquired of the bodhisattva great being, Bhadrapāla, “Bhadrapāla, have I not perfectly awoken to all phenomena?”

“Blessed One, have you perfectly awoken to all phenomena?” answered Bhadrapāla. “Blessed One, that to which which you have perfectly awoken, is that phenomena, or is it not phenomena?”

“Well said, Bhadrapāla,” replied the Blessed One, “well said. That which the thus-gone ones fully awake to is neither phenomena, nor is it an absence of phenomena. Bhadrapāla, my wisdom does not move somewhere, and my eyes do not engage something. There is no cognition of beings, nor any engagement of the mind. No appearance is cognized, yet neither is any exclusion cognized or apprehended. That is because this is neither affliction, nor purification.

“However, Bhadrapāla, even if I explain to sentient beings about the notion of the experience of no characteristics, and the phenomena of the experience of no characteristics, [F.24.b] they become bewildered. Bhadrapāla, apart from thus-gone ones and bodhisattva great beings in their final existence, you will not be able to find or observe anyone who can accept this. Bhadrapāla, even when bodhisattva great beings who are in their final existence, held back by just that single birth, hear this Dharma it still frightens them. So what need is there to mention the case of lowly sentient beings? It is impossible for them to comprehend this Dharma.

“Bhadrapāla, there will come a time when all monks and nuns and all male and female lay practitioners are physically and mentally untrained, and lack training in discipline and insight. Bhadrapāla, when such persons hear the teaching of the Dharma treasure and the treasure of the thus-gone one, in which the awakening of the thus-gone ones, being beyond thought, affliction, and perception, is not accessed, they will be frightened, scared, and afraid. And thus they will fall into the abyss.16 The reason for this is that, while it is taught that ‘the thus-gone ones have perfectly awakened to all phenomena,’ there is also the teaching that, ‘my wisdom, eyes, and mind do not have any access to it.’

“Therefore, such monks who teach the sūtras will develop the wish to harm, hurt, kill, and cause unrest. Bhadrapāla, at that time, those who rise up against me in this way will be in control. How unfortunate that time will be when those who teach my true wisdom will be castigated. [F.25.a]

“Bhadrapāla, the Thus-Gone One has no teacher and is self-arisen. Such fools do not understand the Thus-Gone One as he now lets his lion’s roar be heard within the circle of disciples, and they do not understand the intrinsic nature of the Thus-Gone One. Consider how, lacking knowledge and vision, they will fail to recognize that which is a praise to me, and instead take something that actually is no praise to be just that.

“Bhadrapāla, you may wonder what that which is no praise entails. Bhadrapāla, any teaching concerned with grasping at something is no praise to me. That is why I say that at that time those people will defame me, rise against me, and undermine virtuous mendicants. Mendicants of that kind are corrupted and putrid, like rotting trees. Their way of looking at things is that of an extremist, a dualist, an adherent to permanence and annihilation. Theirs is the way of the arrogant Dharma teachers who suffer from Dharma conceit, of those involved in mental construction, of those involved in the formation of notions, of those fond of materialism, of those partaking in saṃsāra, and of those who turn their backs on the path of the true view.

“At that time such persons will develop the notion of the ultimate; adhere to the sacrificial fire ritual, becoming unbraided; profess to objects, and profess to agents. However, Bhadrapāla, if they possess the proper absorption, they will also realize awakening.

“Bhadrapāla, when I have passed into nirvāṇa, such people will perceive flaws in terms of object and agent, and thus regress. When they then go forth in my teachings they will make that Dharma fade away. [F.25.b]

“Thus, Bhadrapāla, after I have passed into nirvāṇa, such fools will perform the sacrificial fire ritual. They will become like the braided, like those who are old and the dull witted.17

“Bhadrapāla, such people are involved with reference points, constructs, and karmic formation. By means of a mundane view they engage with my objects and agents and teach but little in terms of the wisdom of the buddhas. I say that what such people teach is no praise to me and is not emancipation. And why not? Because, Bhadrapāla, such people make use of an impure and insignificant fire that discards the awakening accomplished through millions of incalculable eons. Bhadrapāla, such people defame the Thus-Gone One and rise up against him.

“Bhadrapāla, you may then wonder what it is to praise the Thus-Gone One and proclaim his words. Bhadrapāla, those who do so do not grasp, construct, or develop karmic formations with respect to any phenomenon. They do not pursue the three times, but are beyond statements and beyond abandonment. Such people, Bhadrapāla, utter praise to the Thus-Gone One, and they do not impute. Those are the offspring of the buddhas, the children of their minds. They are born from the Dharma.

“Bhadrapāla, teachers and upholders of such sūtras proclaim the words of the Thus-Gone One. They proclaim the Dharma and have entered the Thus-Gone One’s teaching in accord with the Dharma. Those are my children, the children of my heart, the children of my voice. [F.26.a] They are blessed by me and appointed by me. I have brought them true delight and they have established the shrine of the Dharma. They have beaten the drum of the Dharma and blown the Dharma conch. They have raised high the Dharma’s victory banner. Inspired by the blessed buddhas such beings have accumulated proper activities. They adhere to the garland of the excellent qualities and are appointed as their guardians. They defeat adversaries and are like flowers in the world. Encountering such beings is extremely rare. Their vision is pure and they are vessels of awakening. The bodhisattvas bring them joy. The thus-gone ones bring them joy. They have opened their vision of the Dharma and are not obscured with respect to any phenomenon. They rightly please the thus-gone ones and repay their kindness. Adorned with the ornaments of the Dharma, they are saturated with wisdom. Letting the rain of Dharma fall, they satisfy the heart children of the victorious ones. Causing the qualities of buddhahood to increase, they display the foliage of excellent qualities. Blossoming with the flowers of the branches of awakening, they produce the fruits of freedom from desirous attachment. Residing on the seat of awakening, they attain unexcelled and perfect awakening. [F.26.b] They are the guides who show the path; they are immersed in Dharma generosity. In short, Bhadrapāla, even if all the thus-gone ones explain the qualities of such noble children, people will find it hard to trust. Bhadrapāla, such beings are the ones who proclaim my praises. Those are teachers who speak in accord with the Dharma.

“Bhadrapāla, this is how it is. Think of a man who has seen Lake Anavatapta and heard its praises. That man may then see another great lake and say, ‘The dimensions of that lake are exactly like those of Anavatapta! I shall sing the praises of Anavatapta!’ Yet what he then proclaims is not going to be a praise.

“Bhadrapāla, the people of the aforementioned kind are similar fools. While deprived of the right kind of qualities and the right kind of wisdom they nevertheless say, ‘We shall sing the praises of the Thus-Gone One!’ Thus, while abiding by the mundane view, engaging in formation, and engaging all the aggregates of defilement, they maintain this conduct yet declare, ‘The wisdom of the thus-gone ones is unimpeded! Let us offer our praise!’ Yet what they proceed to say is certainly no praise.

“Think, Bhadrapāla, of this analogy. A person may know the word gold, and may also have heard descriptions of the yellow, radiant color of gold. But even if that person sees the golden color of the Jāmbū River, and hears about its precious value, he might ignore it. He might also scold the people who informed him, saying, ‘That which you are talking about does not have the yellow color of gold!’

“Likewise, Bhadrapāla, the aforementioned blind fools may have heard the name of the Thus-Gone One, and they may also have heard the word Dharma. [F.27.a] They may have heard that the name for the Dharma is the true view, and they may have heard it said that the Thus-Gone One’s name, family, dominion, retinue, comportment, and conduct are all perfect. But they have not heard of the characteristic of the Thus-Gone One’s wisdom‍—the characteristic that makes him a thus-gone one, a blessed one, a perfect buddha. Neither have they heard of the characteristic of the Dharma‍—the characteristic through which the Thus-Gone One delivers all teachings, the characteristic of the Thus-Gone One’s wisdom. Moreover, when at some point they do in fact hear about the characteristic of the Thus-Gone One’s wisdom, such fools proceed to reject it.

“Bhadrapāla, somebody may have heard the word ocean yet not be aware of the ocean’s qualities. The same person may then be told that the ocean is eighty-four thousand leagues deep and limitless leagues wide. He or she may likewise hear that the ocean abounds with numerous jewels, that it is of a single taste, and that it neither increases nor becomes depleted. When hearing such descriptions of how the ocean does not fill up although fed by the rivers, how they are the source of so many jewels, and how its extent is limitless, this person may object that ‘the ocean could not possibly have such characteristics!’

“Likewise, Bhadrapāla, those fools have heard the name Thus-Gone One and the word buddha. But they have not heard about the qualities of the thus-gone ones or the qualities of knowing the Dharma. However, at some point they may come to hear Dharma teachings concerning [F.27.b] the omniscient wisdom, full of limitless jewels of the Dharma. They may hear of how the precious Dharma is free from desire and how it provides boundless means for achieving great liberation. They may hear of the unobscured buddha eye, how the undefiled qualities know neither increase nor decrease, and how they are hard to fathom and free from disturbance. They may come to hear that all phenomena bear the seal of wisdom. Likewise, they may be told that just like the ocean will not retain a human corpse, the thus-gone ones will not rest with beings who are spoiled by dense, dark views. Similarly, they may hear the teaching that just like the ocean is always salty, the liberation of the thus-gone ones is also always of one taste. Yet they do not understand this and they do not believe it. Not trusting it, they deny that any of this could be the case.

“Consider, Bhadrapāla, how fools never question their own knowledge or the extent of their training. However, I declare that there will come a time when they say, ‘We do not know the proper conduct and practice. We do not understand karmic action and the way karma ripens. We do not know what actions led us to birth here, and where our present actions will bring us. We do not know what the realm will be, nor what our features and practice are going to be. Neither do we know whether or not we will be able to act based on insight.’ Such unquestioning fools may develop the idea that these Dharma teachings are neither Dharma, nor any praise to me. In that case my words will have become the reason for such fools not to rely on the sūtras.

“When, after my passing, someone expresses a praise to the Thus-Gone One, or to the Dharma, [F.28.a] or to the Saṅgha, then you must not be disrespectful or distrustful. You must not let your mind turn away, and you must not be displeased. This is how the Thus-Gone One instructs you.

“My instruction, here, is that a hostile mind is not the way of mendicants; it is common to those who are not mendicants. Moreover, not being a mendicant and following the ways of those who are not mendicants is flawed in numerous ways. The awakening of the thus-gone ones is hard to fathom. Hence, my instruction is that only the applications of mindfulness should be taught.

“Bhadrapāla, the way all phenomena essentially abide is beyond abiding, and this way of abiding is nonconceptual. Bhadrapāla, in this context, the three gateways to access, realization, and liberation are the gateways to the applications of mindfulness.

“Bhadrapāla, tenable and untenable are duality. Bhadrapāla, in the true view and the relinquishment of extremes that comes from not observing any extremes there is no attachment to duality. Bhadrapāla, the thus-gone ones’ relinquishment of extremes is not due to a failure to identify such extremes. Rather, the thus-gone ones have abandoned extremes because they do not observe any. Bhadrapāla, the wise do not understand the qualities of the thus-gone ones’ relinquishment in the same way that childish beings take them to be. Those qualities, Bhadrapāla, are characterized neither by relinquishment nor transcendence. Their characteristics are neither in terms of abandonment nor attainment.

“Bhadrapāla, once a deity came before me [F.28.b] and asked, ‘Mendicant, are you in high spirits?’ ‘Deity,’ I replied, ‘what should I have gained?’ Again the god asked, ‘Mendicant, are you depressed?’ ‘Deity,’ I replied, ‘what should I have wasted?’ At this point the god exclaimed, ‘A mendicant who is neither in high spirits nor depressed is indeed an excellent mendicant!’ Bhadrapāla, that god is now present in this gathering. He has, Bhadrapāla, comprehended how all phenomena are of the nature of nirvāṇa. In the past he has served five hundred buddhas, and as the result of such service his superknowledges are agile.

“Bhadrapāla, I do not say that beings who lack roots of virtue, or whose roots of virtue have not matured, will be inspired to pursue the training in this Dharma teaching. Nor do I perceive any such inspiration in the listeners either.

“Bhadrapāla, when someone hears these teachings and becomes inspired and develops faith and trust, the associated roots of virtue are of a lesser, inner kind. Above that stage, as the wisdom of great insight unfolds, one will experience wisdom. The roots of virtue that arise from that are vast.”

Bhadrapāla and the others among the five hundred bodhisattvas then tossed the hand-like lotus flower before the Blessed One, offering it with the following words: “Blessed One, may all who witness this Dharma teaching of the hand-like lotus flower and pursue or apply themselves to it become destined for unexcelled and perfect awakening. Blessed One, may all the blessed buddhas who reside, remain, and flourish throughout the ten directions‍—all such thus-gone ones, worthy ones, perfect buddhas‍—apprehend this Dharma teaching [F.29.a] and teach it for the sake of ripening the factors of awakening within sentient beings.”

Aware of all this, the Blessed One now said to the bodhisattva great being Bhadrapāla, “Bhadrapāla, you bear your armor for the sake of ripening the factors of awakening within sentient beings, and you request the thus-gone ones, the worthy ones, the perfect buddhas to teach the Dharma to these sentient beings. Does this mean that sentient beings are of some benefit to you?”

In reply, the bodhisattva great being Bhadrapāla addressed the Blessed One: “Blessed One, I have no wish to send those who benefit me to buddha realms. Nor do I feel disinclined to do so with those who harm me. I do not bear my armor for sentient beings in order to harm or benefit anyone. Blessed One, the armor donned by bodhisattvas is not of that kind.

“Blessed One, let us take the analogy of a perfect, wish-fulfilling tree with blossoming flowers on all its branches, a tree that is of great delight to the gods in the Heaven of the Thirty-Three. As they perceive this heavenly, wish-fulfilling tree in full bloom, the gods of the Thirty-Three will, to their hearts’ content, enjoy and revel in superhuman sense pleasures. But, Blessed One, do the gods of the Thirty-Three then harm or benefit that perfect, wish-fulfilling tree that is in full bloom? As they see the perfect, wish-fulfilling tree the gods of the Thirty-Three [F.29.b] will be delighted. To their hearts’ content, they will enjoy and revel in superhuman sense pleasures, and touching that heavenly, wish-fulfilling tree in full bloom, they will be overjoyed. Yet the gods of the Thirty-Three certainly neither benefit nor harm that perfect, wish-fulfilling tree in any way at all. But to partake of their enjoyments the gods of the Thirty-Three are required to be near that perfect, wish-fulfilling tree, whose branches are all in full bloom.

“Similarly, Blessed One, by no means do sentient beings either harm or benefit me. However, in terms of the accomplishment of wisdom, the wisdom of the buddhas, it is as in the analogy of that perfect wish-fulfilling tree in full bloom. All these infinitely and innumerably many sentient beings must by all means be present. Hence I don my armor for the sake of sentient beings. Moreover, by means of the five masteries of the thus-gone ones, who themselves are not subject to being pleased, sentient beings will experience joy. Just like the gods of the Thirty-Three, they will be happy, frolic, and revel to their hearts’ content.

“Blessed One, we bear our armor in order to disengage from sentient beings‍—not for the sake of observing them. We bear it for the sake of disengaging from the self‍—not for the sake of observing it. We bear it for the sake of disengaging from phenomena‍—not for the sake of observing them. We bear it for the sake of disengaging from the aggregates‍—not for the sake of observing them. [F.30.a] We bear it for the sake of disengaging from the elements‍—not for the sake of observing them. We bear it for the sake of disengaging from the sense sources‍—not for the sake of observing them. Such is the armor of disengagement that we bear.

“Blessed One, this is an armor of disengagement. It is not an armor and does not bring the results of an armor. Hence, it is not worn for the sake of obtaining anything at all. Neither is it worn for the sake of giving up anything. We do not think of it as an armor, or assert it to be so. We do not assert it to be in any particular way, as having any particular extent, or as having any particular purpose. Such is the armor that we bear.

“Blessed One, if we were to assert the armor in any way, we would also perpetuate the self. But, Blessed One, we do not perpetuate the self. We do not perpetuate it; bodhisattvas do not apprehend there being or not being a self. Blessed One, if there is abiding on there not being a self, that implies nothing but abiding on the existence of a self. This is because, Blessed One, all phenomena are beyond abiding. Blessed One, this is how we train with our armor in the world. That is to say, this is not a training in anything at all.”

The bodhisattva great being Bhadrapāla then spoke as follows to the Blessed One: “Blessed One, I do not perceive the qualities of ordinary persons to be ‘far away,’ nor do I perceive the qualities of the buddhas to be ‘nearby.’ I do not perceive the qualities of training to be ‘distant,’ [F.30.b] nor do I perceive the qualities of the buddhas to be ‘close.’ I do not perceive such a thing as ‘the qualities of buddhahood,’ nor do I perceive in terms of anything being ‘in accord with the qualities of buddhahood.’ Blessed One, I neither perceive any benefits, nor do I perceive any flaws. Such is the armor that I have donned. Such is the armor that I bear in the world.”

Bhadrapāla and the others among the five hundred bodhisattvas who had tossed the lotus flower before the Blessed One then journeyed out into the worlds of the ten directions. They let a rain fall on the blessed buddhas, and they brought sentient beings to maturation. [B3]

At that time there was in the east, beyond countless and innumerable universes, a universe known as Marks of Royal Splendor, and within that universe resided a thus-gone one, a worthy one, a perfect buddha called Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that following himself the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin would awaken to unsurpassable and perfect buddhahood.

Now, having seen the great light and heard the special sound, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin addressed the blessed thus-gone Roar of Signlessness: “Blessed One, from whence comes this special sound, and what is the source of this great illumination?”

“Saha­cittotpāda­dharma­cakra­pravartin,” replied the Blessed One to the bodhisattva great being, [F.31.a] “west of this buddha realm, beyond countless and innumerable world realms, there is a universe known as Enduring. Within that universe resides the thus-gone one Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching that belongs to the Bodhisattva Collection and is known as ‘Truly Satisfying All Sentient Beings by Eliminating Their Doubts.’ That is the source of the light and the distinctive sound. In that buddha realm have arrived, within the circle of the retinue, infinite and unfathomable bodhisattva great beings who bear the inconceivable armor.”

In response, the bodhisattva said to that blessed one, “Blessed One, I wish to visit that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni. I also wish to see those bodhisattvas. And why? Because it is hard to even hear about such beings. Needless it is, then, to mention how difficult it is to behold and venerate them.”

The thus-gone one, the worthy one, the perfect buddha Roar of Signlessness then said to the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin, “Noble son, if you know that the time has come, then go. The Thus-Gone One grants you permission.”

The bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin then rose from his seat. He bowed his head to the feet of that blessed one and circumambulated him. Upon his departure, [F.31.b] the Blessed One then placed a lotus flower in the bodhisattva’s hand and told him, “Saha­cittotpāda­dharma­cakra­pravartin, you must offer this lotus flower to the blessed thus-gone Śākyamuni on my behalf.”

Thus, the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin came to the world of Enduring with that lotus flower in his hand. Then, from that great lotus flower appeared all the superior beings who had been part of the retinue of the thus-gone one, the worthy one, the perfect buddha Roar of Signlessness, when he engaged in bodhisattva activity. Moreover, so that this could be experienced by the sentient beings there, similar such great lotus flowers now spread throughout the universe.

Holding the lotus flower, the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin thus came to the universe known as Enduring. At the very moment he arrived there, all the trees, fruits, flowers, and leaves that existed in Enduring‍—down to the size of just four finger widths‍—appeared from Saha­cittotpāda­dharma­cakra­pravartin’s hand. Moreover, in each of their own languages all beings in Enduring began to speak of impermanence, suffering, and the absence of self. They also spoke of the masteries, the powers, the branches of awakening, the concentrations, the liberations, the absorptions, and the attainments.

Witnessing all this, the venerable Śāradvatī­putra exclaimed, “Ah, how wondrous that the Thus-Gone One, the Foe-Destroyer, the perfect Buddha performs such miracles!” [F.32.a]

“Śāradvatī­putra,” said the Blessed One, “these miracles are not of the Thus-Gone One. Śāradvatī­putra, these are the miracles of the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin. Śāradvatī­putra, to the east of this buddha realm, beyond innumerable and countless universes, there is a universe known as Marks of Royal Splendor. Within that universe resides the thus-gone one, the worthy one, the perfect buddha Roar of Signlessness. From the realm where that buddha abides and remains present the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has arrived. All this appears due to the ripening of that bodhisattva’s past actions.”

“Blessed One,” asked Śāradvatī­putra, “which numerous roots of virtue did the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin gather, so that he now, through their ripening, has achieved such mastery?”

“Śāradvatī­putra,” replied the Blessed One, “it is excellent that you thought to ask the Thus-Gone One about this matter. Śāradvatī­putra, such eloquence is exclusively due to the power of the Thus-Gone One. Listen, Śāradvatī­putra, I shall explain this to you. [F.32.b] When all the blessed buddhas in the past awoke to perfect buddhahood and resided upon the seat of awakening, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin was the one who initially supplicated them and requested them to teach. This is how he accumulated the virtuous roots for unsurpassable and perfect awakening. As he went before them, he would sometimes become Brahmā and so make requests and supplicate. Other times he would do so in the form of Śakra, universal emperors, kings, or sages.

“For example, Śāradvatī­putra, when I had first awoken to true and perfect buddhahood, Mahābrahmā invoked and supplicated me, saying, ‘There are beings whose karmic obscurations are minor, who suffer from not having heard the Dharma, and who act in accord with the teachings of the thus-gone ones. Blessed One, please therefore teach the Dharma. Bliss-Gone One, please turn the wheel of Dharma.’ Śāradvatī­putra, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has invoked and supplicated all the past buddhas in the same way, requesting them, ‘Please teach the Dharma. Please turn the wheel of Dharma.’ All the roots of virtue that he gathered he has dedicated exclusively to the supplication for the turning of the wheel of Dharma.

“Śāradvatī­putra, let me provide you with an illustration that establishes this point fully. Within this trichiliocosm a billion suns and moons are in movement. Four billion oceans surround the continents, of which there are likewise four billion. [F.33.a] There are seven billion islands, a billion tall surrounding mountains, and a billion inner circles of mountains. Śāradvatī­putra, now imagine that this trichiliocosm becomes like the ocean, eighty-four thousand leagues deep and wide. Imagine then, Śāradvatī­putra, that the thousandfold universe is filled up with sesame seeds, and that some strong, powerful, and diligent person comes by. This person takes up the sesame seeds by the handful and tosses them in the four directions. As the seeds are carried by the wind, each one of them produces an entire universe. Śāradvatī­putra, what do you think? As they thus appear from each sesame seed, how many universes are there?”

“Blessed One,” replied Śāradvatī­putra, “there are innumerable universes. Well-Gone One, there are universes beyond count.”

“Śāradvatī­putra,” said the Blessed One, “try to imagine and understand this. Let us say that all these universes that arose from the sesame seeds were to turn into a single city. Imagine that the city reaches as high as it is wide, and that it is surrounded by a solid, stable, unbreakable, and indestructible wall. Śāradvatī­putra, now imagine if that great city became a granary, full of grains. Śāradvatī­putra, what do you think? How large would the heap of grains then be?”

“Blessed One, it would be immeasurable,” replied Śāradvatī­putra. “Well-Gone One, it could not be fathomed.”

“Śāradvatī­putra,” said the Blessed One, “try to imagine and understand this. [F.33.b] It is in fact possible that some mathematicians, or master mathematicians, could calculate the extent of such a mass of grains. Yet the amount of thus-gone ones, residing on the seats of awakening, to whom the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has paid worship, invoked, and supplicated to turn the wheel of Dharma when they first attained perfect buddhahood is indeed beyond count. And there are even many more blessed buddhas for whom he has prepared and offered a Dharma wheel made of the seven precious substances. And again, compared to that amount, there are far more blessed buddhas to whom he has offered a flower wheel or a wheel of incense without having dedicated it to unsurpassable and perfect awakening. Why then even mention the exquisitely adorned wheels of gold, silver, and wood that he has offered to the blessed buddhas? All such offerings to the blessed buddhas he has dedicated toward the turning of the Dharma wheel, and thus he has supplicated, again and again.

“There was a time when the thus-gone one, the worthy one, the perfect buddha Royal Leader Treading with Great Strength appeared in the world. At that time there was a king by the name of Blazing with Famed Power, who reigned as a universal emperor within the trichiliocosm. There, within the retinue of his queens, or residing in his parks, the king would pursue the pleasures of the senses, frolicking and reveling. Yet one time, as he asked his queens to entertain him with song, dance, and music, [F.34.a] he instead heard the words of impermanence, suffering, and the absence of self. Immediately the king became disenchanted with his pleasures. Having lost his desire, he became frightened and sad, and in such a frame of mind he went before the thus-gone Royal Leader Treading with Great Strength. Having bowed his head to the Thus-Gone One’s feet he took a place before him.

“Upon the king’s arrival the Blessed One spoke on roots of virtue from the past, and as the king listened, he thought, ‘The Blessed One sees with wisdom free of any obscuration, and he has realized roots of virtue for so long. As for myself, compared to him I am not aware of any virtuous roots. Before so many buddhas I have created roots of virtue, yet they were all polluted by the muck of sense pleasures, politics, and power. Thus I did not recognize them, and I did not dedicate them to awakening. May all the roots of virtue that I now form be dedicated to the welfare of all beings! Throughout all places, realms, and buddha realms, may words be spoken in the languages that beings understand, and may all beings thus come to hear of impermanence, suffering, and the absence of self. In all worlds, may all plants and trees, even the smallest ones, resound with the words of impermanence, suffering, and the absence of self, and may all beings hear those words. May all accumulated roots of virtue [F.34.b] cause all beings to equally enter the Great Vehicle with a wisdom that is just like that of the thus-gone Royal Leader Treading with Great Strength.’

“With this understanding King Blazing with Famed Power then rose from his seat. Standing before the Blessed One, he said, “Blessed One, all of my possessions throughout my entire realm I offer, without exception, to the buddhas and so forth, so that the noble saṅgha may partake of them.”

“Having made this offering, King Blazing with Famed Power then went forth from his household and became a homeless monk. Moreover, as they heard of the king’s going forth all four divisions of the royal army subsequently also went forth. So did the four billion ladies from the royal harem. Hearing of these goings forth, the townspeople and farmers also went forth. Śāradvatī­putra, in short, there were eight billion people who thus went forth and, as soon as they had done so, they practiced diligently.

“Thus, as they all fervently pursued virtuous qualities, it did not take them long to acquire the five superknowledges. In that very life and body they all became able to travel by the power of their superknowledges and miraculous abilities. Traveling east in this way they visited as many buddha realms as there are grains of sand in the river Ganges and met as many buddhas. Before each of them they prayed, ‘Blessed One, please teach the Dharma. Well-Gone One, please turn the wheel of Dharma.’ In that same way they also traveled to the south, west, and north, as well as above and below, and in [F.35.a] all the intermediate directions. In each of those directions they visited as many buddha realms as there are grains of sand in the river Ganges and supplicated as many buddhas, ‘Blessed One, please teach the Dharma. Well-Gone One, please turn the wheel of Dharma.’

“Since then the bodhisattva great being Blazing with Famed Power has never been born in an impure buddha realm, nor has he ever taken birth from a womb. Whenever he visits a buddha realm, all the branches, petals, leaves, trees, and forests within that buddha realm will speak of impermanence, suffering, emptiness, and the absence of self. Likewise, in all the worlds that he visits, sentient beings will understand each other’s languages, and they will hear the words of impermanence, suffering, and the absence of self.

“Thus it was, Śāradvatī­putra, that the universal emperor Blazing with Famed Power once heard the thus-gone Royal Leader Treading with Great Strength teaching on past roots of virtue, and so decided to leave his household to become a homeless monk. Sharing his roots of virtue with all beings, he dedicated them toward unexcelled and perfect awakening. Within that very same body he developed the superknowledges and the power of absorption, and so he journeyed to the east, visiting as many buddha realms as there are grains of sand in the river Ganges. Visiting as many blessed buddhas, he stood before them, as they resided upon their sacred seat of awakening, invoking and supplicating them to turn the wheel of Dharma. Indeed, in this way he traveled in all the ten directions. Now, Śāradvatī­putra, you should not think that the universal emperor Blazing with Famed Power [F.35.b] was someone else. Because, Śāradvatī­putra, he is none other than the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin.”

The bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin then proceeded to the city of Rājagṛha and to the Kalandaka­nivāpa in the Veṇuvana where the Blessed One was residing. Going before him, he bowed his head to the Blessed One’s feet and took a place in the gathering. Then he addressed the Blessed One with the following words: “Blessed One, the blessed thus-gone Roar of Signlessness inquires whether you have encountered but little hardship and discomfort, and whether you remain healthy, strong, and at ease. And he also sends you this great lotus flower, which I request you to accept.”

At this point the Blessed One accepted the lotus flower from the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin and then said to him, “Noble son, does the blessed thus-gone Roar of Signlessness remain strong, healthy, unchanged, and happy within his buddha realm?”

“Blessed One,” answered the bodhisattva great being, “the thus-gone Roar of Signlessness remains strong, healthy, unchanged, and happy. And why is that? Because, Blessed One, in that buddha realm [F.36.a] pure beings assemble, who are endowed with three factors of purity. What are those three factors? Pure roots of virtue as they are dedicated to the truth, pure boundless discipline due to aspirations, and pure boundless view due to dedication by means of special insight that is not fixed on any phenomenon. Blessed One, in that buddha realm there is not a single being who has a corrupted discipline, view, or comportment. Blessed One, in that buddha realm even the terms for such flaws do not exist. Compared to that world, Blessed One, this world known as Enduring is like a prison filled with murderers, where people are constantly killing each other. Come, Blessed One. Come along to that other world.”

In response the Blessed One said to the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin, “Noble son, why would I go to that world? It is fine to stay in this world, teaching the Dharma to beings here.”

Once more the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin called on the Blessed One: “Blessed One, come along. Come along to that world. If, Blessed One, you decline to come along I shall pull you there by the power of my own miraculous abilities and the force of my aspirations. I shall take you through space and into that world.”

So that the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin’s powers would be known, [F.36.b] and so that sentient beings would engender roots of virtue and become inspired, the Blessed One at this point remained indifferent. Then, as if he had become a potter, or a potter’s apprentice, who is spinning his wheel with a stick so fast that it blurs visual perception, the bodhisattva now transformed the trichiliocosm and lifted it up. As he lifted up the world and shook it, the venerable Śāradvatī­putra cried out to the Blessed One, “Blessed One, the world is moving! Well-Gone One, the world is moving!”

In response, the Blessed One spoke in a way that was delightful, gentle, harmonious, pleasant, compelling, courteous, widely agreeable, profound, comprehensive, instructive, and guided by wisdom. Thus he said to the venerable Śāradvatī­putra, “Śāradvatī­putra, in this regard I am powerless,” and he made this known throughout the entire trichiliocosm. Hence, at this point all beings who were attached to, confined to, or dependent on the view of the transitory collection became saddened and weary. All four assemblies saw the thus-gone one, the blessed one, the perfect Buddha, surrounded by bodhisattvas, teaching the Dharma while residing on the Dharma throne like a universal emperor. [F.37.a] They saw him as Brahmā, the lord of Enduring, seated upon his Brahmā-throne and surrounded by Brahmā deities, teaching the Dharma.

The bodhisattva Saha­cittotpāda­dharma­cakra­pravartin now also revealed other buddha realms. Then, at this point, the Blessed One performed a miracle, bringing forth a strong swirling wind that caused the buddha realms to touch one another. The worlds became hollow and perforated, so that they fell apart and were destroyed. As the Thus-Gone One performed this miraculous feat, the Brahmās and Mahābrahmās of this world, who had otherwise conceived in terms of views, permanence, and the everlasting, now witnessed the collapse and complete destruction of their Brahmā abodes. It was as if a great mass of water had produced an abundance of bubbles and foam, which a storm then scattered, breaking everything into particles. In this way the Brahmā deities witnessed the loss, demolition, and collapse of their abodes. Seeing all this they despaired, and in despair they all prostrated to and gathered around the Blessed One.

Then the Blessed One said to Śāradvatī­putra, “Śāradvatī­putra, I have explained this before, and I shall now do so again. Ah, Śāradvatī­putra, this worldly existence is defiled and polluted. Ah, Śāradvatī­putra, this world is futile and like an illusion, and hence it is like a water bubble [F.37.b] that cannot be grasped. Ah, Śāradvatī­putra, this worldly existence is falsely conceived, and hence it is like a magic trick. Ah, Śāradvatī­putra, this worldly existence is discerned by the swift thoughts in space, and hence it is like a mirage. Ah, Śāradvatī­putra, this worldly existence contains nothing solid to be grasped, and hence it is like a hallucination. Ah, Śāradvatī­putra, this worldly existence is conjured up by the actions of thought in space, and hence it is like an echo. Śāradvatī­putra, this worldly existence is false and, by realizing that, the Thus-Gone One has attained perfect buddhahood. Ah, Śāradvatī­putra, this worldly existence is fake, and so, by not being attached to this world, the Thus-Gone One has attained perfect buddhahood.

“Śāradvatī­putra, I have exact knowledge that this worldly existence has no experience to savor, and many shortcomings up to having no emancipation. In this way I have full knowledge of how to awaken to unexcelled and perfect buddhahood. I have exact knowledge of this world, Śāradvatī­putra, just as I have clear knowledge of its origin and the path that leads to its cessation. At this moment, Śāradvatī­putra, I possess clear knowledge of how to awaken to unexcelled and perfect buddhahood.

“Śāradvatī­putra, you may wonder what the world is. Śāradvatī­putra, the so-called world is the five aggregates. What are those five? They are the aggregates of form, feeling, perception, formation, and consciousness. Śāradvatī­putra, you may then wonder what is understood by the aggregate of form. Śāradvatī­putra, the Thus-Gone One [F.38.a] has relinquished the aggregate of form in all its past, future, and present manifestations. However, while I have relinquished the aggregate of form in all its past, future, and present manifestations, it would be wrong to say that the sentient beings in the past, future, and present are not the aggregate of form. Śāradvatī­putra, whether inner or outer, large or small, good or bad, distant or close, the Thus-Gone One teaches that all the aggregate of form, as contained within the three times, is devoid of characteristics. As an analogy, just as the aggregate of space possesses the features of wind, water, fire, and earth, the same can be said with respect to the aggregates of form, feeling, perception, formation, and consciousness.

“You may wonder, Śāradvatī­putra, why it is referred to as the aggregate of form. Śāradvatī­putra, childish, ordinary beings are in darkness. They do not recognize the full extent and nature of the characteristics of form as found in the body. Thus, they think instead, ‘I am form’ or ‘Form is me.’ Thus, they cognize and structure things in terms of ‘I.’ This produces arrogance and, in turn, craving for things. Yet, Śāradvatī­putra, when the nature of things is known, that is not the case.

“Childish, ordinary beings do not comprehend that neither the eye nor form is an entity. Instead, their thoughts are based on holding on to entities that do not exist as such. Childish beings who think in this way thus engage with entities and so take birth within flawed realms. Those who thus experience nonentities, [F.38.b] the colorless, that which has no color, are indeed greatly bewildered. Such bewildered beings pursue agriculture, and engage in the use of all sorts of weapons. The factor that conditions them is delusion.

“Due to the sameness of things, the Thus-Gone One has a view of sameness. Having thus gained awakening he has formulated the true view. Because that view is equality, it is referred to as the true view. It is called the true view because it is adhered to by those who are truly diligent and truly liberated. Śāradvatī­putra, the true view that I declare cannot be taught through language. Its teaching is hard to bear. Practice it, Śāradvatī­putra. If you do, you will also be free of darkness.

“Śāradvatī­putra, this section of the Dharma is said to be accompanied by eighty-four thousand Dharma teachings. This is the gateway to all conditioned and unconditioned phenomena, and it is the way of all phenomena.”

When the thus-gone one, the worthy one, the perfect Buddha delivered this teaching of the Dharma, seven hundred and seventy billion beings gained the stainless and immaculate Dharma eye that sees all phenomena. Within the desire realm a billion gods attained this, as did innumerable human beings. Among the billions of such humans who lived on Jambudvīpa, those who were bodhisattvas also gained acceptance that phenomena are unborn. Innumerably many beings [F.39.a] set their minds on unexcelled and perfect awakening.

Then the Blessed One withdrew his miraculous activity, and thus the four assemblies, the Brahmā assembly, the assembly of the gods of the desire realm, as well as the other gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas all saw the world as it is.

At this point the venerable Mahā­maudgalyā­yana rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “Blessed One, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin’s mastery of supernatural powers is amazing. Blessed One, he took this world, including the Blessed One himself, and hurled it into another world. At that time I was unable to identify the characteristics and I could not even remember the names of any supernatural powers, so, needless to mention, I was unable to muster any such powers. Ah, Blessed One, I find it truly amazing that this bodhisattva possesses such supernatural powers. Blessed One, when I carefully scan the changing times I do not recognize even a moment or an instant of such hauling and transportation being performed by any of us.18 If even a bodhisattva can possess such supernatural powers, then what to say of the powers of the thus-gone ones?” [F.39.b]

“Maudgalyāyana,” replied the Blessed One, “you should not think that this world was hauled or that the Thus-Gone One was transported. Maudgalyāyana, I do not perceive any mendicant, priest, hearer, or solitary buddha, nor anyone from among the gods up to and including the mahoragas either, who is capable of moving even a fold in the Thus-Gone One’s Dharma robe. What then to say about actually lifting up the Thus-Gone One? That is clearly impossible. For the time being, Maudgalyāyana, set aside the world with its gods, and imagine instead, Maudgalyāyana, the following scenario. Within the trichiliocosm there are beings with form just as there are formless beings. There are beings involved in perception, beings not involved in perception, and beings neither involved nor not involved in perception. Imagine now that they all achieve a human body, and with that human body they go forth. Having gone forth, they also achieve the state of a worthy one and they gain the six superknowledges.

Maudgalyāyana, to illustrate this, imagine that they gain just as great miraculous abilities as the ones you possess. Maudgalyāyana, what do you think? Will that gathering of beings with miraculous abilities then have increased?”

“Yes, it will, Blessed One,” replied Maudgalyāyana.

“Maudgalyāyana, these hearers may lift up a thousandfold universe, or millionfold universe, or a trichiliocosm, and transport it beyond as many universes as there are grains of sand in the river Ganges. Yet even those who have attained such perfect supernatural powers will not be able [F.40.a] to move even a fold in the Thus-Gone One’s Dharma robe as he resides in the midst of space.

“Maudgalyāyana, let us leave aside such a gathering of beings like you. Imagine instead, Maudgalyāyana, that a being has been born who possesses supernatural powers sufficient for conjuring up a storm that can scatter, pulverize, and destroy any trichiliocosm that has not been blessed by a thus-gone one. Imagine then that with each of the particles that thus emerge from one trichiliocosm he further plunges universes into darkness and destroys as many of them as there are grains of sand in the river Ganges, and that the particles emerging thereby are scattered throughout trichiliocosms. Maudgalyāyana, what do you think? Would such a being have perfected supernatural power?”

“Yes, Blessed One, he would,” answered the venerable Maudgalyāyana.

“Maudgalyāyana,” continued the Blessed One, “even if this trichiliocosm were full of such beings with perfect supernatural powers‍—as many as there are plants on a field of sugar cane, reeds, grass, paddy, or sesame‍—they would still not be able to move even a fold in the Thus-Gone One’s Dharma robe. Needless it is to mention, then, that it would be impossible for them to lift up the Thus-Gone One.

“Maudgalyāyana, while remaining at this very place, upon this very lion throne, the Thus-Gone One may stir, move, and shake as many innumerable and unfathomable universes in the east as there are grains of sand in the river Ganges. [F.40.b] Yet the sentient beings there will not think, ‘Our universe is being dislocated and transported!’ Neither will they think, ‘Alas, this universe is subject to destruction and formation!’ Nor will they think, ‘This universe is being scattered and destroyed!’ However, for the sake of taming sentient beings, sometimes forms of the buddhas will teach beings the Dharma beyond marks, but other times forms of hearers, gods, humans, nāgas, boys, or girls will deliver the teaching.

“Maudgalyāyana, you must trust in all the different Dharma teachings on the buddhas’ powers, fearlessnesses, unique qualities, and preeminent miracles. This is how it is throughout all the ten directions.

“Maudgalyāyana, to the monk Ānanda I have taught the gateways for the retention of the sūtras, songs, prophecies, parables, past-life stories, elaborate teachings, marvels, narratives, and established teachings. However, Maudgalyāyana, the monk Ānanda is incapable of understanding the domain of the Thus-Gone One. And why is that? Because, Maudgalyāyana, even if they try for an eon, a hundred eons, a thousand eons, or a hundred thousand eons, hearers will not be able to fully understand, conceive of, or comprehend even a single syllable of the Thus-Gone One. What then to say of their understanding of the Thus-Gone One’s full domain?

“Maudgalyāyana, the thus-gone ones instruct sentient beings by means of numerous referents, activities, and modes of conduct. [F.41.a] In this way, they teach the Dharma to sentient beings. However, Maudgalyāyana, although wearing the Thus-Gone One’s Dharma robe accomplishes the aims of all beings and spawns the teaching of the Dharma, none of the hearers fully comprehend this. Maudgalyāyana, if you cannot even accommodate this teaching, then how could you possibly grasp the domain of the Thus-Gone One? That is clearly impossible.”

Having thus accepted the great lotus flower, the Blessed One next posed questions to Bhadrapāla and all the other bodhisattva great beings, who were guardians of the city of Dharma: “Noble sons, can you protect the treasure of the Thus-Gone One’s Dharma? Can you conceal it? Can you comprehend the full domain of the Thus-Gone One? Can you express it? Can you teach it? Can you teach it in full?”

“Blessed One,” they replied, “yes, we can.”

“Noble sons,” continued the Blessed One, “you should therefore consider whichever Dharma teaching you give to be the treasure and domain of the thus-gone ones. Noble sons, all that is expressed with respect to the buddhas’ perfect wisdom, the buddhas’ perfect awakening, the buddhas’ accomplishment of wisdom, and the buddhas’ accomplishment of awakening is the domain of the Thus-Gone One. Thus it must be expressed. Noble sons, wherever an objective referent is seen, it is viewed as the Thus-Gone One’s domain and definitively taught to be so. That Dharma teaching by the Thus-Gone One is delivered by viewing the activities of sentient beings, wherever they are seen, as the Thus-Gone One’s domain. [F.41.b] Thus, the activities of the Thus-Gone One’s teaching of the Dharma are not displayed for the sake of stopping the activities of sentient beings.19

“The ninety-nine thousand faculties of the Thus-Gone One’s knowing are as follows:20 the activities of those engaged in desire, or anger, or delusion; the activities of those engaged in contrived desire, anger, or delusion; the activities of those engaged in desire and anger; the activities of those engaged in contrived desire and anger; the activities of desire and delusion; the activities of those engaged in contrived desire and delusion; the activities of those engaged in anger and delusion; the activities of those engaged in contrived anger and delusion; the faculties for purifying the mind; the faculties for purifying the production of things; the faculties for purifying the production of existence; the faculties that emerge from application; the faculties for purifying activities; the faculties that activate black qualities; the faculties that activate white qualities; the faculties that activate black and white qualities; the faculties that accord with the path; the faculties that accord with tranquility; the faculties that accord with special insight; the faculties that accord with exhaustion; the faculties that accord with birth; and the faculties that accord with the truth.

Maudgalyāyana, in this regard, the twenty thousand faculties related to the accumulation of past conduct motivate actions that are either black, or black and white. [F.42.a] Such actions produce dark complexion, fair complexion, attractive complexion, unattractive complexion, crippled legs, missing hands or fingers, impaired movement, deafness, blindness, or a missing tongue. The twenty thousand faculties related to the accumulation of past conduct also cause shapes that are long, short, thin, fat, or indistinct. Engaging the faculties of the eyes, ears, nose, tongue, body, and mind, the twenty thousand faculties related to the accumulation of past conduct are those associated with desire, anger, delusion, absence of desire, absence of anger, or absence of delusion. The thirty thousand faculties that produce birth activate the time of death. They become apparent when they create changes or signs, such as shaking of the limbs, changes in one’s faculties, bones breaking, or deterioration of the vital signs, which in turn causes loss of one’s luster. These signs finally stop when the voice is choked. Such faculties lead to the realms of hell, animals, or starving spirits. To attain buddhahood one is led to birth among humans, gods, or within different worlds. Or one is led to actualize the exhaustion of defilements. There are seventy-seven thousand faculties that should be considered if one is interested in the features of roots of virtue. There are twenty thousand faculties that lead to roots of nonvirtue and these should be known to facilitate death.

The treasure of the thus-gone ones [F.42.b] is the domain of the thus-gone ones. Dwelling within that domain the Thus-Gone One explains the Dharma without ever tiring or running out of things to say.”