The Collected Teachings on the Bodhisatva
Chapter 4: The Inconceivable Tathāgata

“Now, Śāriputra, a bodhisatva with firm confidence has faith in the inconceivable tathāgata, the arhat, the fully accomplished Buddha, in respect of his ten qualities. He has trust and confidence and does not doubt him, and to an even greater degree he feels pleasure, joy, and satisfaction. What are these ten qualities? He has faith in the inconceivable body of the Tathāgata, he has trust and confidence, and he does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary. He has great faith, and so forth in the voice of the Tathāgata, as he produces the concept of it as being truly wondrous and extraordinary. [MS.20.b] He has faith in the knowledge of the Tathāgata, his inconceivable tathāgata radiance, his inconceivable tathāgata morality and concentration, his inconceivable magical tathāgata abilities, his inconceivable tathāgata power, his inconceivable tathāgata confidence, his inconceivable great compassion, and his [F.288.b] inconceivable unique buddha qualities, he has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary. He sets forth with vigor, and he does not tire or become discouraged or intimidated in his pursuit of these ten inconceivable, wondrous and extraordinary qualities of the Tathāgata. He is so committed that even if his physical body with its sinews, muscles, skin, and bones were to rot, and even if his flesh and blood were to dry up, his vigor would not fail as long as he had not attained these ten inconceivable, wondrous, and extraordinary qualities of the Tathāgata. In this way, Śāriputra, the bodhisatva with faithful conviction has great faith in the inconceivable, truly wondrous and extraordinary qualities of the Tathāgata. He has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction.”

Then, in order to clarify this further, the Lord spoke these verses:

“Śāriputra, what is it about the Tathāgata’s inconceivable body that leads the bodhisatva to have faith in it? What is it that leads the bodhisatva to trust and have confidence in it and not to doubt? [MS.21.a] What is it that leads him to an even greater degree to feel pleasure, joy, and satisfaction, as he produces the concept of it as being truly wondrous and extraordinary? His tathāgata body has no unwholesome features. It has only wholesome features. It is beyond impurities such as saliva, snot, mucus, pus, blood, excrement, and urine and free of bones, flesh, veins, and sinews. His tathāgata body is naturally pure and radiant, so it is free from the defilement of any vices whatsoever. His tathāgata body is beyond this world, so it is unaffected by worldly things. His tathāgata body possesses innumerable good qualities and is rich in merit and knowledge, so it nourishes all sentient beings. It is the culmination of immeasurable morality, the culmination of immeasurable concentration, wisdom, liberation, and insight into the knowledge of liberation, so his tathāgata body is the blossoming of all good qualities. His tathāgata body is like an image in an immaculate mirror, [F.289.b] like the reflection of the moon in water. His tathāgata body is inconceivable, as vast as space, extending further than the totality of phenomena. His tathāgata body is undefiled, free of all defilements. His tathāgata body is unconditioned, beyond all conditions. It is a sky-like body, an unequaled body, the most distinguished body in the threefold world. His tathāgata body is matchless, unrivaled,35 unlike anything else, pure, stainless, undefiled, and naturally radiant.

“It is not produced in the beginning of time. It is not produced at the end of time. It is not produced in the present. It is not produced in birth, family, or clans. It is not produced involving form, characteristics, or marks. It is not produced involving thought, mind, consciousness, or views. It is not produced in hearing, memory, or ideas. It is not produced in skandhas, elements, or sense fields. It is not produced in arising, remaining, or ceasing. It is not produced in grasping or rejecting. It is not produced in emancipation or in practice. It is not produced in color, features, or shape. It is not produced in coming or going. It is not produced in a conception of morality. It is not produced in concentration, wisdom, liberation, or insight into the knowledge of liberation. It is not produced in characteristics or in a lack of characteristics. It is not produced in any phenomenon with a characteristic. [F.290.a] It is not produced in the act of attributing power to it. It is not produced in confidence, analytical abilities, [MS.21.b] or magical abilities. It is not produced in great compassion. It is not produced in the act of attributing the unique buddha qualities to it.

“Rather, his body is produced essentially as an illusion, a mirage, a reflection of the moon in water, or a dream. It is produced as a body of emptiness, without attributes, and without aspirations. It is produced as an immutable body, an unshakable body, a body free of mental constructions, a body that is not dependent on anything, a body free of pride. It is produced as a firm and stable body that has attained immovability, a body devoid of form and the nature of form. It is produced as a body devoid of feeling, perception, mental conditioning, consciousness, and the essence of consciousness. It is produced as a body that does not come into being, that does not arise, and that does not fail to arise. This body is extraordinary, an extraordinary phenomenon. It does not appear to the eye and is neither part of nor separate from form. It is not dependent on the ear and is neither part of nor separate from sound. It is not sensed by the nose and is neither part of nor separate from smell. It does not appear to the tongue and is neither part of nor separate from taste. It has no contact with the body and is neither part of nor separate from touch. It is neither active nor inactive in thoughts, in mind, or in consciousness, nor does it follow them. It is accomplished in stability and immovability, a sky-like body, and more vast than the totality of phenomena, and it reaches to the end of space.

“This, Śāriputra, is the inconceivable body of the Tathāgata. The bodhisatva has great faith in it, has trust and confidence, and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary.”

This is what the Lord said. After the Sugata had said this, he, the teacher, continued as follows:

“In this way, Śāriputra, the bodhisatva has great faith in the inconceivable, truly wondrous and extraordinary body of the Tathāgata. He has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary.

“Śāriputra, what is it about the tathāgatas’ inconceivable [F.291.a] tathāgata voice that leads the bodhisatva to have faith in it? What is it that leads the bodhisatva to trust and have confidence in it, and so on, as he produces the concept of it as being truly wondrous and extraordinary? Śāriputra, when the Tathāgata’s voice is heard in an assembly, when he brings it under the power of his teaching, it spreads to all worlds in the ten directions and satisfies all sentient beings. The Tathāgata, however, does not think, ‘I will say this in the assembly of monks, this in the assembly of nuns, this in the assembly of laymen, this in the assembly of laywomen, this in the assembly of brahmins, this in the assembly of kṣatriyas, this in the assembly of householders, this in the assembly of gods, and this in the assembly of brahmā gods, speaking sūtras, songs, prophecies, verses, inspired utterances, morality tales, legends, stories, jātaka tales, extensive teachings, tales of wonder, or discourses on the Dharma.’36 And yet, Śāriputra, whatever the composition of the assembly, whichever of the assemblies mentioned above it may be, the sentient beings in that assembly will hear the Dharma expressed in accordance with their abilities. When they listen to the Dharma, they will all be able to understand all the words that come from the Tathāgata’s mouth. Still, the Dharma teachings they receive will not conflict with one another, even though they will each have an individual understanding of the Dharma that is taught. The manifestation of the Tathāgata’s tathāgata voice, which is the result of the ripening of the fruits of previous merit, reflects the truth.

“Moreover, Śāriputra, when the tathāgata voice issues forth, it is soft, agreeable, and pleasant. It is pure and stainless. It is admired, celebrated, and proclaimed widely. [F.291.b] It is not rough or harsh. It refreshes the body, enraptures the mind, and satisfies the heart. It brings joy and happiness. It is famed37 and well regarded. It is clear and correct. It is delightful and agreeable.38 It hits you like the roar of a lion. It rumbles like storm clouds. It resounds like the thundering of the ocean. It is like the songs of the kinnaras. It resounds like the cry of the cuckoo. It resonates like the voice of Brahmā. It reverberates like the beating of drums. It is splendid and delicate. It is full and sonorous. It is pleasing to the senses of all sentient beings. [MS.22.b] It can be heard in all assemblies. It is a voice supreme in every way. The tathāgata voice is perfect, with these and other immeasurable qualities.

“This, Śāriputra, is the inconceivable voice of the Tathāgata, and the bodhisatva has great faith in it. He has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary.”

This is the way things are, and concerning it the following verses were recited:

“Śāriputra, what is it about the tathāgatas’ inconceivable tathāgata knowledge that leads the bodhisatva to have faith in it? What is it that leads the bodhisatva to trust and have confidence in it and not to doubt? What is it that when they learn about it greatly delights and inspires them and makes them consider it to be truly wondrous and extraordinary? Śāriputra, the Tathāgata engages with all phenomena through the unimpeded vision of his knowledge, and it is this that leads the bodhisatva to have great faith, trust, and confidence in it, and so on, and to consider it to be truly wondrous and extraordinary.

“I will give you an example of the Tathāgata’s perfect knowledge. Imagine, Śāriputra, [MS.23.a] the grass, wood, branches, leaves, and petals in as many worlds as there are grains of sand in the river Ganges, down to the very last four-inch piece. Imagine then that someone gathers all this together and then sets fire to it and burns it to ashes. The ashes are then scattered over the oceans in as many worlds as there are grains of sand in the river Ganges, and they are left there for a thousand years to be churned by the waves. [F.292.b] Now, Śāriputra, the Tathāgata’s tathāgata knowledge is such that the Tathāgata, possessing this knowledge, would be able take some ash from any of these oceans and identify the world it came from. He would be able to say which world and which region the ash was from, as well as the particular tree, root, trunk, branch, leaf, flower, or petal that it came from. How is he able to do this? The Tathāgata is able to do this, Śāriputra, because he has completely penetrated the totality of phenomena, and with this understanding he is able to discern things, such as which particular world some ash belongs to, in great detail. Thus the tathāgata, arhat, fully accomplished Buddha possesses great magical abilities and has great authority. He is a great lord.

“Śāriputra, sons and daughters of good family who have faith, trust, and confidence in the Tathāgata, given his tathāgata knowledge, and are captivated by his love will all reach the end of suffering, even if they have not developed the necessary roots of virtue. Why is this? Śāriputra, it is because the Tathāgata has completely penetrated the totality of phenomena. Because he has penetrated it, not a single thought escapes the tathāgatas.

“I will give you another example Śāriputra, as intelligent people understand what we say even when only a single example is given. Śāriputra, imagine someone with a hundred years to live who had a drop of water as small as the tip of a hair split into one hundred parts. He would come to the place where I was staying, and say, ‘Excuse me, Gautama. I would like to leave this drop of water with you, and then I would like you to give it back when I need it.’ [F.293.a] The Tathāgata would take it and throw it into the river Ganges,39 where it would be carried away by the current and eventually reach the ocean. Now, that person who had a hundred years to live would eventually reach the age of one hundred and come back to see me. He would say, ‘Gautama, I need the drop of water now, please give it back to me.’ Now, Śāriputra, the Tathāgata’s tathāgata knowledge is such that the tathāgata, the arhat, the fully accomplished Buddha, possessing this knowledge, [MS.23.b] could retrieve the drop of water as small as the tip of a hair split into one hundred parts from the great ocean and give it back to that person, unmixed with any other liquid. Śāriputra, I give you this example in order that you may understand a particular point. The point, Śāriputra, is that that person’s drop of water would not be lost once it had been received by the Tathāgata, even after a long time.

“Sons and daughters of good family who have faith and confidence in the knowledge of the Tathāgata, being of this kind, understanding that it is as I have described it, who make a mental effort concerning the Tathāgata out of love for him and scatter flowers in the air when they encounter the Tathāgata himself, will all reach the end of suffering, even if they have not developed the necessary roots of virtue. Why is this? Śāriputra, it is because the Tathāgata has completely penetrated the totality of phenomena. Because he has penetrated it, not a single thought escapes the tathāgatas.”

The venerable Śāriputra then asked the Lord, “Lord, is consciousness involved in the tathāgatas’ tathāgata knowledge, or not?”

“It is not, Śāriputra.”

“Lord, what is knowledge and what is consciousness?”

“Consciousness has four supports that it rests on, Śāriputra. [F.293.b] Consciousness rests on its relationship to form. It is dependent on form and rooted in form. It pursues pleasure, and then it grows, thrives, and expands. Consciousness rests on its relationship to feeling. It is dependent on feeling, rooted in feeling. It pursues pleasure, and then it grows, thrives, and expands. Consciousness rests on its relationship to perception. It is dependent on perception and rooted in perception. It pursues pleasure, and then it grows, thrives, and expands. Consciousness rests on its relationship to mental conditioning. It is dependent on mental conditioning and rooted in mental conditioning. It pursues pleasure, and then it grows, thrives, and expands. This is what is meant by consciousness, Śāriputra. When the skandha of consciousness is no longer governed by the five skandhas of grasping, true knowledge arises, and this is what is meant by knowledge.

“Moreover, consciousness discerns the earth element, and it discerns the water element, the fire element, the wind element, and the space element. This is what is meant by consciousness. When consciousness is no longer governed by the four elements, there arises knowledge that can analyze the totality of phenomena. This is what is meant by knowledge.

“Moreover, Śāriputra, consciousness refers to the conceptualization of forms being the mental object of the eye, the conceptualization of sounds being the mental object of the ears, the conceptualization of smells being the mental object of the nose, the conceptualization of tastes being the mental object of the tongue, the conceptualization of physical objects being the mental object of the body, and the conceptualization of mental states being the mental object of the mind. This is what is meant by consciousness. Now, when one possesses inner tranquility, when one’s attention is not swayed by external circumstances, when one does not mentally construct or conceptualize any phenomenon, [MS.24.a] this is what is meant by knowledge.

“Consciousness arises from apprehending an object. Consciousness arises from mental activity. Consciousness arises from assumptions. This is what is meant by consciousness. However, contact without any intention of grasping, with no object, and with no concepts or mental constructions is what is called knowledge.

“Moreover, [F.294.a] consciousness dwells within the domain of conditioned phenomena, and that consciousness that dwells within the domain of conditioned phenomena is what is meant by consciousness. On the other hand, there is no conscious activity in relation to the unconditioned. Unconditioned consciousness, therefore, is what is meant by knowledge.

“Moreover, consciousness is what is based upon creation and destruction, whereas knowledge is not based upon creation and destruction.

“This, Śāriputra, is the difference between consciousness and knowledge, and this is why the bodhisatva has great faith in it. He has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary.”

Then, in order to clarify this point further, the Lord went on to speak these verses:

“Śāriputra, what is it about the Tathāgata’s inconceivable tathāgata radiance that leads the bodhisatva to have faith in it? What is it that leads the bodhisatva to trust and have confidence in it and not to doubt? What is it that leads him to an even greater degree to feel pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary? Śāriputra, the Tathāgata has completely penetrated the totality of phenomena, and when this understanding has arisen, the Tathāgata [MS.24.b] ascends through the threefold thousand great thousand worlds and shines, glows, and radiates. When the sun appears from behind a receding cover of cloud, it shines, glows, and radiates. In just the same way, Śāriputra, the tathāgata, arhat, the fully accomplished Buddha ascends through the threefold thousand great thousand worlds and shines, glows, and radiates.

“Śāriputra, compared to the radiance of a firefly, [F.2.a] the radiance of a sesame oil lamp is far greater, stronger, fuller, brighter, and more magnificent. Compared to the radiance of a sesame oil lamp, the radiance of a great bright wall is far greater, stronger, and so forth and more magnificent. Compared to the radiance of a great wall, the radiance of a great mass of fire and the radiance of the Medicine Star are far greater, and so forth. Compared to the radiance of the moon and the radiance of the sun, the radiance of the gods of the Heaven of the Four Great Kings, of their courtyards and palaces, and of their bodies is far greater, more excellent, stronger, fuller, brighter, and more magnificent. Likewise, the radiance of the gods of the Thirty-Three, of Yāma Heaven, of Tuṣita Heaven, of the Heaven of the Joy of Creation, of the Heaven of the Power over Others’ Creations, of their courtyards and palaces, and of their bodies, the radiance of the gods of the brahmā heavens, the Brahmakāyika gods, the Brahmapurohita gods, the Brahmapārṣadya gods, and the great brahmās, of their courtyards and palaces, and of their bodies is far greater, more excellent, stronger, fuller, brighter, and more magnificent than the radiance of the moon and the radiance of the sun. Compared to the radiance of the gods of the brahmā heavens, the Brahmakāyika gods, the Brahmapurohita gods, the Brahmapārṣadya gods, the great brahmās, and so forth, and compared to the radiance of the gods of the Heaven of Radiance, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Brilliance, and so forth, the radiance of the gods of the Heaven of Vast Virtue and so forth, the radiance of the gods of the Heaven of Great Results, the Heaven of Perception, the Heaven of Nonperception, the Heaven of Neither Perception nor Nonperception, the Heaven of Nothing Greater, the Heaven of No Distress, the Heaven of Excellent Appearance, and the Heaven of Exceptional Sight, of their courtyards and palaces, [F.2.b] and of their bodies, the radiance of the gods of Nothing Higher, of their courtyards and palaces, and of their bodies is far greater, more excellent, stronger, fuller, brighter, and more magnificent. Compared to the radiance of the gods of Nothing Higher, of their courtyards and palaces, and of their bodies, the radiance of the tathāgata, arhat, fully accomplished Buddha is far greater, more excellent, much stronger, fuller, brighter, and more magnificent.

“Why is this? Śāriputra, it is because of the Tathāgata’s immeasurable morality, his immeasurable concentration, his immeasurable wisdom, his immeasurable liberation, and his immeasurable [MS.25.a] insight into the knowledge of liberation. These are so great, Śāriputra, that if one were to experience all the radiance that could possibly be perceived in the threefold thousand great thousand worlds, then that would not even approach a hundredth part of the radiance of the Tathāgata. It would not even come close. For example, Śāriputra, if one puts ordinary gold next to the gold of the Jambu River, it will look like pieces of soot and will not shine, glow, or radiate light. Likewise, Śāriputra, however much visible radiance could be perceived in the threefold thousand great thousand worlds, it will not shine, glow, or radiate in the presence of the radiance of the Tathāgata. It will not be brilliant, and this is why the radiance of the Tathāgata is said to be better, superior, and supreme in comparison. Śāriputra, if you take even a minuscule amount of the radiance that stems from the ripening of the fruits of the Tathāgata’s previous actions, this radiance will illuminate the threefold thousand great thousand worlds fully.

“However, Śāriputra, without the radiance of the sun and the moon, one would be ignorant of night and day, one would be ignorant of the full moon and the new moon, and one would be ignorant of days and years. Out of concern for the welfare of sentient beings, the Tathāgata therefore emanates an aura measuring six feet. And, Śāriputra, [F.3.a] the tathāgata, arhat, fully accomplished Buddha does this because he wishes to illuminate innumerable worlds. Why does he wish to do this? It is because, Śāriputra, the Tathāgata has attained the highest perfection, the perfection of wisdom.

“Śāriputra, I will give you an example so that you might appreciate this more fully. Imagine that a certain person took all the particles in the threefold thousand great thousand worlds and divided them into individual atoms, and that he then gathered these atoms together and headed east. Imagine that he traversed as many worlds as there are atoms, leaving behind an atom in each. Śāriputra, he could use up all these atoms while still heading east. There is no end to the worlds to the east, and similarly there is no end to the worlds to the south, to the west, to the north, and in all ten directions. What do you think, Śāriputra? Is it possible to find an end or a limit to these worlds?”

“Certainly not, Lord. Certainly not, Sugata.”

“Śāriputra, it is the intention of the Tathāgata, [MS.25.b] the Arhat, the fully accomplished Buddha to extend his radiance through all these worlds. If one were to experience all the radiance that could possibly be perceived in these worlds, it would not even approach a hundredth part of the radiance of the Tathāgata. It would not even come close. Śāriputra, this is because the tathāgata, arhat, fully accomplished Buddha has attained the highest perfection, the perfection of wisdom.

“Now, Śāriputra, nothing can cast a shadow over the Tathāgata’s aura‍—not a wall, a piece of wood, a tree, the Cakravāḍa Mountains, the Mahācakravāḍa Mountains,40 Mount Gandhamādana, Mount Mucilinda, Mount Mahāmucilinda, Mount Himavat, Mount Īśādhāra, any other mountains such as the Black Mountains, or Sumeru, the king of mountains. None can cast a shadow over the Tathāgata’s aura. It passes through them all [F.3.b] and spreads throughout the threefold thousand great thousand worlds. Still, there are sentient beings with inferior inclination who might not be able to see it. Some perceive the Tathāgata’s aura as measuring six feet. Great beings perceive the Tathāgata’s aura as measuring twelve feet. Superior beings perceive the Tathāgata’s aura as measuring one krośa. Supreme beings perceive the Tathāgata’s aura as extending throughout the threefold thousand great thousand worlds. Likewise, Śāriputra, the Brahmā of the one hundred thousand perceives the aura as extending throughout the universe of the one hundred thousand, and so forth. The bodhisatvas who have attained the higher stages of development perceive the Tathāgata’s aura as extending throughout the limitless universe. Śāriputra, because of his concern for the welfare of sentient beings, the radiance of the Tathāgata will extend wherever space exists and wherever there are sentient beings. The bodhisatva who hears this has great faith in it, has trust and confidence, and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary.”

This is the way things are, and concerning it the following verses were recited:

“Śāriputra, what is it about the Tathāgata’s inconceivable tathāgata morality that leads the bodhisatva to have faith in it? What is it that leads the bodhisatva to trust and have confidence in it and not to doubt? What is it that leads him to an even greater degree to feel pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary? And what is it about the Tathāgata’s inconceivable concentration that leads the bodhisatva to have faith in it? What is it that leads the bodhisatva to trust and have confidence in it, and so on, as he produces the concept of it as being truly wondrous and extraordinary?

“Śāriputra, take for instance those who engage in right speech. Someone like that is born into the world as a being of completely pure morality. He is born and grows up in the world as someone who possesses completely pure physical conduct, completely pure verbal conduct, and completely pure mental conduct. He will not be tainted by worldly customs. He will be a brahmin who has abandoned evil actions. He will be a tranquil ascetic. He will excel in meditation. He will be born into the world as a being who attains the highest perfection of concentration. The Tathāgata is truly someone who engages in right speech. How so? Śāriputra, I have not seen anyone in the world with its gods, brahmās, māras, ascetics, and brahmins, the world with its gods, humans, and asuras, whose morality and concentration are completely pure and immeasurable like that of the tathāgata, the arhat, the fully accomplished Buddha. [F.4.b] Why should this be the case? It is because the Tathāgata has attained the highest possible degree of perfection in the perfections of morality and concentration.

“Śāriputra, would you like to hear a simile as an example related to the Tathāgata’s perfection of morality and concentration?”

He answered, “This time, Lord, this is an occasion, Sugata, for you to provide a simile as an example concerning the Tathāgata’s attainment of perfection in morality and concentration, so that the mendicants listening to the Lord will grasp the essence of things.”

The Lord asked, “In your opinion, Śāriputra, which is larger: the element of sentient beings or the earth element?”

He answered, “From what I understand of what the Lord has said, the element of sentient beings, and not the earth element, is larger, Lord.”

He then said, “Exactly, Śāriputra, exactly. The element of sentient beings, Śāriputra, and not the earth element, is larger. Śāriputra, however many sentient beings there may be in the threefold thousand great thousand worlds‍—those born from an egg, those born from a womb, those born from moisture, those born spontaneously, those with form, those without form, those with perception, those without perception, [MS.26.b] and those with neither perception nor nonperception‍—however extensive one takes the element of sentient beings to be, imagine that they all at some instant, at some point, at some time, sooner or later, will achieve a human existence. Furthermore, Śāriputra, imagine that all these sentient human beings will at some instant, at some point, at some time, sooner or later, attain unsurpassed perfect awakening. Each of them will be a tathāgata, and as many tathāgatas as there might then be, each of them will emanate that number of tathāgatas, and each tathāgata will have a thousand heads. [F.5.a] Each head will have a thousand mouths. In each mouth there will be a thousand tongues. All these tathāgatas will possess the ten powers. They will possess the four kinds of confidence, the fourfold authentic knowledge of the tathāgatas, and the unrestrained unobstructed eloquence of buddhas. Śāriputra, for a thousand million billion eons these tathāgatas will praise the perfection of morality attained by a single tathāgata. Such is the morality of a tathāgata. Śāriputra, the morality of a tathāgata will not be exhausted, and the wisdom and eloquence of these tathāgatas will not be exhausted. All these tathāgatas will attain complete nirvāṇa during that period. Why is this? It is because both of these qualities, the morality of a tathāgata and these tathāgatas’ unsurpassed wisdom and eloquence, are inconceivable, inestimable, and immeasurable like the sky.

“And not only, Śāriputra, the sentient beings of the threefold thousand great thousand world but, Śāriputra, as many sentient beings as there are in the eastern direction, in worlds as numerous as the grains of sand in the river Ganges, and likewise in the southern, the western, and the northern directions, below, above, and in the intermediate directions, throughout all the ten directions, and in worlds as numerous as the grains of sand in the river Ganges will at some instant, at some point, at some time, achieve a human existence and attain unsurpassed perfect awakening‍—and so forth, as set out above. Both of these qualities‍—the morality of a tathāgata and the unsurpassed wisdom and eloquence of these lords, these buddhas‍—are inconceivable, inestimable, and immeasurable like the sky. [F.5.b] Such indeed, Śāriputra, is the supreme perfection that the Tathāgata has attained in the perfection of morality.

“Śāriputra, would you like to hear an example related to the Tathāgata’s perfection of concentration?”

He answered, “This is the time, Lord, this is the occasion, Sugata, for you to provide an example, so that the mendicants listening to the Lord will come to understand the way things are.”

The Lord said, “There is an era, there is a time, when the world sees the appearance of seven suns, and the threefold thousand great thousand worlds burn, blaze, and flame up like a single mass of fire. Now, Śāriputra, in that world that has become a single mass of fire in this way, in that place, the Tathāgata will walk, stand, sit, and lie down, and that place will have ten wondrous and extraordinary properties. What are these ten qualities? That place will be [MS.27.a] like the palm of a hand. This is the first wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. There will be no stones and gravel in that place, and it will consist of excellent gold. This is the second wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. That place will bring the Tathāgata pleasure. This, Śāriputra, is the third wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, [F.6.a] and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. That place will be covered with soft green grass that will curl to the right as it grows and that will be as pleasant to the touch as fine fabric and will smell exquisite. This, Śāriputra, is the fourth wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. In that place there will be water that possesses eight qualities: it will be soothing, agreeable, mild, clear, not murky, pure, delicious, and not harmful even if enjoyed in excess. These are the eight qualities the water will have. This, Śāriputra, is the fifth wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. A soothing breeze will blow in that place because of the ripening of the fruits of the Tathāgata’s previous actions. Śāriputra, take the example of a person who, during the scorching heat of the last month of summer, immerses his body in the river Ganges to cool down and to remove all his aches and fatigue and then rises from the river Ganges again and resumes his journey. Not long after this, he sees a great thick forest, where branches laden with leaves and petals provide dense shade. He approaches the thick forest, and having entered it, he comes across a throne in the middle of the forest covered with a reed mat and linen, bedecked with the finest fabrics, [F.6.b] and with red silken cushions placed on top of the fabrics on either side. He takes his seat there and rests, and [MS.27.b] a soothing breeze comes from the four directions. Śāriputra, the soothing breeze that will blow in that place will be exactly like this. This, Śāriputra, is the sixth wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. In that place aquatic flowers such as blue, red, pink, and white lotuses will appear. This, Śāriputra, is the seventh wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. In that place, plants such as atimuktaka shrubs, champak, chrysanthemum, jasmine, ashoka trees, trumpet-flower trees, karnikara flowers, crown flowers, gotaraṇī flowers, and so forth will appear. These and other beautifully formed and exquisite-smelling plants will appear. This, Śāriputra, is the eighth wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. That place will be like a vajra, firm and unbreakable. This, Śāriputra, is the ninth wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in this world of the threefold thousand great thousand worlds, which is glowing, shining, and illuminated, [F.7.a] burning, blazing, flaming up, and alight like a single mass of fire, in that place, the tathāgata, arhat, fully accomplished Buddha will walk, stand, sit, and lie down. In that place there will be places of worship for the world with its gods, with its māras, with its brahmās, with its ascetics and brahmins, with its gods, human beings, and asuras. This, Śāriputra, is the tenth wondrous and extraordinary property that place will possess.

“These then, Śāriputra, are the ten wondrous and extraordinary qualities that this place will possess. Why is this? It is because the Tathāgata has awoken to the totality of phenomena, and with this awakening the tathāgata, arhat, fully accomplished Buddha is able to settle in a kind of concentration wherein the mind is composed to such a degree that he will exclusively experience joy. I say to you, even if he were to remain in this state for as many eons as there are grains of sand in the river Ganges, there would be no deterioration in the Tathāgata’s concentration. Śāriputra, even if the Tathāgata had only one bowlful of alms to sustain him, he could remain in this state for an eon, for a hundred eons, for a thousand eons, for a hundred thousand eons, for ten million eons, for a billion eons, for a thousand billion eons, [MS.28.a] for a hundred thousand million billion eons, or even much longer than that. How can he do this? He can do this, Śāriputra, because the tathāgata, arhat, fully accomplished Buddha has attained the highest possible degree of perfection in the supreme perfections. He possesses great magical abilities and has great authority. He is a great lord.

“Śāriputra, take the example of a child of the gods born among the gods of the Heaven of Neither Perception nor Nonperception. His consciousness remains unwaveringly in this state for eighty-four thousand eons. [F.7.b] His consciousness does not stray anywhere else as long as his lifespan in this state of concentration has not reached its end. In just the same way, Śāriputra, in that period, from the night the Tathāgata became a fully realized, fully accomplished buddha, the night on which he attained complete nirvāṇa within the sphere of nirvāṇa without remainder, the Tathāgata’s concentration was not broken. His mind did not move. His mind did not flutter. His mind did not stray. His mind did not wander. His mind was not scattered. His mind was not swayed. His mind was not dispersed. His mind was not elevated. His mind did not sink down. His mind was not on guard. His mind was not defensive. His mind was not overjoyed. His mind was not stubborn. His mind was not submissive. His mind was not agitated. His mind enjoyed no pleasures. His mind was not discouraged. His mind made no mental constructions. His mind did not conceptualize. His mind did not make assumptions. His mind did not become lost in trains of thought. His mind did not dwell on the eyes, nor did it dwell on the ears, the nose, the tongue, the body, or the intellect. His mind did not dwell on forms, nor did it dwell on sounds, smells, tastes, physical objects, or mental objects. His mind did not become involved with phenomena. His mind did not become involved with consciousness. His mind also had no concern for the past. His mind had no concern for the future. His mind had no concern for the present. Śāriputra, such was the state of concentration the tathāgata, arhat, fully accomplished Buddha was in. Even though he did not seek out any phenomena, the unimpeded insight of his knowledge could engage effortlessly with all phenomena. Thus, Śāriputra, the stability of the Tathāgata’s concentration, beyond thoughts, mind, and consciousness, cannot be shattered, and he carries out all buddha activities effortlessly.”

This is what the Lord said. After the Sugata had said this, he, the teacher, continued as follows: [F.8.a]

“This, Śāriputra, is why the bodhisatva has great faith in the tathāgatas, given their inconceivable tathāgata morality and concentration. This is why he trusts them, has confidence in them, and does not doubt them. [MS.28.b] This is why the tathāgatas bring him pleasure, joy, and satisfaction, and why he considers them to be truly wondrous and extraordinary.

“Now, Śāriputra, what is it about the tathāgatas’ inconceivable magical tathāgata-abilities that leads the bodhisatva to have great faith in them? What is it that causes him to trust and have confidence in them and not to doubt them? What is it that brings him pleasure, joy, and satisfaction, and leads him to consider the tathāgatas to be truly wondrous and extraordinary?

“Śāriputra, the tathāgata, arhat, fully accomplished Buddha has said [F.8.b] that when it comes to śrāvakas who possess great magical abilities, the best among the mendicants is the elder Mahāmaudgalyāyana. If a bodhisatva assesses and examines the magical abilities first of a śrāvaka and then of a bodhisatva, he will not be able to say that the magical abilities of the śrāvaka can compare to those of the bodhisatva. If he then assesses and examines the magical abilities first of a bodhisatva and then of the tathāgatas, he will not be able to claim that the magical abilities of the bodhisatva can compare to those of the tathāgatas. He will then conclude that the magical tathāgata-abilities of the tathāgatas are inconceivable, and that their magical tathāgata-abilities are perfected by means of the application of great vigor.

“Śāriputra, would you like to hear an example related to the magical tathāgata-abilities of the tathāgatas?”

He answered, “This is the time, Lord; this is the occasion, Sugata, for you to provide an example of the magical tathāgata-abilities to the mendicants in the presence of the Lord, so that the mendicants listening to the Lord will understand the way things are.”

The Lord said, “Then, Śāriputra, listen well and take to heart what I have to say.”

The elder Śāriputra said, “Of course, Lord,” and listened attentively to the Lord.

The Lord then asked, “Śāriputra, do you think that the elder Mahāmaudgalyāyana possesses great magical abilities?”

He answered, “I have heard directly from the Lord and understood it to be so, that when it comes to śrāvakas whose magical abilities are great, the best among the mendicants is the elder Mahāmaudgalyāyana.”

“Śāriputra, imagine that śrāvakas like Maudgalyāyana, whose magical abilities are great, filled the threefold thousand great thousand worlds like dense forests of sugarcane, [F.9.a] forests of reeds, forests of bamboo, fields of sesame, and fields of rice. Then, Śāriputra, if one were to see all the combined strength and vigor, all the magical and miraculous abilities of such a host of śrāvakas, it would not compare to even a hundredth part of the miraculous abilities of the Tathāgata. It would not be considered to be, be seen to be part of, be reckoned as, be compared to, or resemble even a three thousandth, a hundred thousandth, a ten millionth, a billionth, a ten billionth, or a thousand billionth part. How is this possible? Śāriputra, it is because the tathāgata, arhat, fully accomplished Buddha has attained the highest possible degree of perfection in the perfection of magical abilities.

“Śāriputra, say that the Tathāgata were to put a single mustard seed on the ground. When that mustard seed had been placed there by the Tathāgata, all the strength, power, vigor, and force, all the magical and miraculous abilities, that such a host of śrāvakas could display would not be sufficient to move the mustard seed that had been placed there by the Tathāgata even a hair’s breadth. Why is this? Śāriputra, it is because the tathāgata, arhat, fully accomplished Buddha has attained the highest possible degree of perfection in the perfection of magical and miraculous abilities.

“Consider not only the sentient beings of the threefold thousand great thousand world, Śāriputra, but as many sentient beings as there are in the eastern direction, in worlds, Śāriputra, as numerous as the grains of sand in the river Ganges, and likewise in the southern, the western, and the northern directions, below, above, and in the intermediate directions, throughout all the ten directions, in worlds as numerous as the grains of sand in the river Ganges‍—beings born from an egg, born from a womb, and so forth, up to and including [MS.29.a] those with neither perception nor nonperception‍—and imagine that they all became śrāvakas with the same great magical abilities as the elder Mahāmaudgalyāyana. Śāriputra, [F.9.b] all the strength, power, and force, all the magical and miraculous abilities that such a host of śrāvakas could display would not be sufficient to move that mustard seed. It would not be sufficient to move it even a hair’s breadth. Why is this? Śāriputra, it is because the Tathāgata has attained the highest possible degree of perfection in the perfection of magical abilities. Śāriputra, this is how great the magical abilities of the Tathāgata are. This is how great his authority is. He is a great lord.”

The Lord then addressed the elder Śāriputra, “Have you heard, Śāriputra, that a wind blows at the time of the passing of an eon? These winds are called the destroyers, and when they blow, the threefold thousand great thousand worlds, Sumeru, the king of mountains, the Cakravāḍa Mountains, the Mahācakravāḍa Mountains, the four great continents, the eighty thousand islands, the great mountains, and the great oceans will be shattered and scattered over one yojana.”

He replied, “Yes, I have heard the Tathāgata speak of this, and I have understood it to be so.”

He said, “Śāriputra, at the time of this destructive wind, winds called the great destroyers will blow. Sumeru and its surrounding mountain range and the mountains and oceans of the threefold thousand great thousand worlds will then be completely shattered and scattered widely over a hundred yojanas. They will be completely shattered and scattered widely over two hundred yojanas, three hundred yojanas, and four and five hundred yojanas, over a thousand yojanas, and over two, three, four and five thousand yojanas; they will be shattered and scattered over many hundred yojanas, many thousand yojanas, many hundreds of thousands of yojanas. Not even the smallest trace of them will be left behind, let alone whole mountains or rocks. The palaces of the yāma gods will shake, fracture, and crumble, and not even the smallest trace of them will be left behind, let alone whole palaces. [F.10.a] It will be the same with the palaces of the gods of Tuṣita Heaven, of the Heaven of the Joy of Creation, of the Heaven of the Power over Others’ Creations, of the mārakāyika gods,41 of the gods of the brahmā heavens, of the Heaven of Brilliance, of the Heaven of Vast Virtue, and so forth. Like those of the yāmas they will shake, fracture, and crumble, and when they shake, fracture, and crumble not even the smallest trace will be left behind, let alone whole palaces or courtyards. Still, Śāriputra, even if such a wind were to blow, it would not be able to move even the tip of the Tathāgata’s robe, let alone a fold of the robe or the whole robe. Why is this? It is because the magical abilities of the tathāgata, arhat, fully accomplished Buddha are inconceivable, his conduct is inconceivable, his ways are inconceivable, and his great compassion is inconceivable. Śāriputra, if such winds were blowing fiercely [MS.29.b] in worlds as numerous as the grains of sand in the river Ganges, in the east, in the south, in the west, in the north, above, below, and in the intermediate directions‍—in all ten directions‍—still, Śāriputra, the Tathāgata could stop these world-destroying wind systems with the tip of his finger, and there would be no noticeable lessening of the Tathāgata’s magical or miraculous abilities. Why is this? Śāriputra, it is because the Tathāgata’s magical tathāgata-abilities are inconceivable, and that is why the bodhisatva has faith in them and trusts them. This is why he has no uncertainty or doubt about them. This is why the Tathāgata brings him pleasure, joy, and satisfaction, and why he considers him to be truly wondrous and extraordinary.”

Then, in order to clarify this point further, the Lord went on to speak these verses:

“This, Śāriputra, is why the bodhisatva has great faith in the tathāgatas’ magical tathāgata-abilities. This is why he trusts them, and so forth. This is why he considers them to be truly wondrous and extraordinary.

“Furthermore, Śāriputra, what is it about the Tathāgata’s inconceivable tathāgata-power that leads the bodhisatva to have great faith in him? What is it that leads the bodhisatva to trust and have confidence in him and not to doubt him? What is it that brings him pleasure, joy, and satisfaction and leads him to consider the Tathāgata to be truly wondrous and extraordinary? Śāriputra, the Tathāgata has ten tathāgata-powers, and with these powers the Tathāgata asserts the state of the supreme bull. He turns the holy wheel that no ascetic, brahmin, god, māra, or brahmā of this world has legitimately turned. What are these ten powers? They are the power to know what is possible and what is impossible, the power to know the ripening of the fruits of actions, the power to know the various different elements, the power to know the various different kinds of inclination, the power to know the extent of faculties and vigor, the power to know the suitable path in every situation, the power to know how the defilements arise and are purified in the context of liberative meditative states and the attainments of concentration, [F.11.a] the power of having clear experiential recollection of past states of existence, the power of having direct experiential knowledge of the process of death and rebirth,42 and the power of knowing through direct experience that the defilements have been eliminated. Śāriputra, these are the ten tathāgata powers of the Tathāgata. With these powers the Tathāgata roars a true lion’s roar in the assembly, and asserting the state of the supreme bull he turns the holy wheel not legitimately turned by anyone in the world.

“What does the Tathāgata’s power to know what is possible and what is impossible entail? Śāriputra, it means that with his unsurpassed [MS.30.a] tathāgata power of knowledge, the Tathāgata truly understands what is possible, as well as what is impossible. Now, what is possible and what is impossible? Śāriputra, it is not possible that bodily misconduct will lead to what is desirable, pleasing, favored, and agreeable. This is what is impossible. Bodily, verbal, and mental misconduct will lead to what is undesirable, disagreeable, unwanted, and difficult. This is what is possible. It is not possible that good bodily, verbal, and mental conduct will lead to what is undesirable, disagreeable, unwanted, and difficult. This is what is impossible. This is not what happens. Good bodily, verbal, and mental conduct will lead to what is desirable, pleasing, favored, and agreeable. This is what is possible.

“Śāriputra, it is not possible that miserliness will lead to great riches. This is what is impossible. [F.11.b] Miserliness will lead to poverty. It is not possible that generosity will lead to poverty. This is what is impossible. Generosity will lead to great riches.

“Śāriputra, it is not possible that immoral conduct will result in rebirth as a god or a human being. This is what is impossible. Immoral conduct will result in rebirth in hell, among animals, or in the spirit world governed by Yama. Śāriputra, it is not possible that morally good conduct will result in rebirth in hell, among animals, or in the spirit world governed by Yama. This is what is impossible. Morally good conduct will result in rebirth as a god or a human being.

“Śāriputra, it is not possible that malice will lead to beauty. This is what is impossible. Malice will lead to ugliness. Śāriputra, it is not possible that patient acceptance will lead to ugliness. This is what is impossible. Patient acceptance will lead to beauty.

“Śāriputra, it is not possible that laziness will lead to attainment and realization. This is what is impossible. With laziness there will be no attainment or realization. Śāriputra, it is not possible that with vigor there will be no attainment or realization. This is what is impossible. Vigor will lead to attainment and realization.

“Śāriputra, it is not possible that a scattered mind will arrive at certainty. This is what is impossible. A scattered mind will fail to arrive at certainty. Śāriputra, [F.12.a] it is not possible that a one-pointed mind will fail to arrive at certainty. This is what is impossible. A one-pointed mind will arrive at certainty.

“Śāriputra, it is not possible that faulty knowledge will lead to the eradication of the continuum of habitual tendencies. This is what is impossible. Faulty knowledge will not lead to the eradication of the continuum of habitual tendencies. Śāriputra, it is not possible that genuine knowledge will fail to lead to the eradication of the continuum of habitual tendencies. This is what is impossible. [MS.30.b] Genuine knowledge will lead to the eradication of the continuum of habitual tendencies.

“Śāriputra, it is not possible that a person who takes life will have a longer lifespan because he has taken life. This is what is impossible. Śāriputra, a person who takes life will have a shorter lifespan. Śāriputra, it is not possible that a person who avoids taking life will in return have a shorter lifespan. This is what is impossible. Śāriputra, a person who avoids taking life will in return have a longer lifespan.

“Śāriputra, it is not possible that a person who takes what has not been given will obtain great riches. This is what is impossible. Śāriputra, a person who takes what has not been given will in turn become poor. Śāriputra, it is not possible that a person who avoids taking what has not been given will become poor. This is what is impossible. Śāriputra, a person who avoids taking what has not been given will obtain great riches.

“Śāriputra, it is not possible that a person who engages in sexual misconduct will have a cooperative wife. [F.12.b] This is what is impossible. Śāriputra, a person who engages in sexual misconduct will have a quarrelsome wife. Śāriputra, it is not possible that a person who avoids sexual misconduct will have a quarrelsome wife. This is what is impossible. Śāriputra, a person who avoids sexual misconduct will have a cooperative wife.

“It is exactly the same with all ten unwholesome acts as it is with the three pairs of wholesome and unwholesome acts that have already been mentioned. It is not possible that lying will not lead to having to endure false accusations. It will. [MS.31.a] It is not possible that avoiding lying will lead to having to endure false accusations. It will not. It is not possible that slander will lead to harmony among those who are close to you. It will not. It is not possible that avoiding slander will create disharmony among those who are close to you. It will lead to harmony among those who are close to you. It is not possible that if one uses harsh words, one will always hear pleasant things. One will hear unpleasant things. It is not possible that when one avoids harsh words, one will hear unpleasant things. One will hear pleasant things. It is not possible that inane chatter will lead to confident eloquence. It will not. It is not possible that avoiding inane chatter will fail to lead to confident eloquence. It will lead to confident eloquence. It is not possible that covetousness will fail to result in the destruction of one’s fortune. It will. It is not possible that avoiding covetousness will result in the destruction of one’s fortune. It will not. It is not possible that malice will not lead to the hell realms. It will. [F.13.a] It is not possible that avoiding malice will not lead to a fortunate existence in a heavenly realm. It will.

“Śāriputra, it is not possible that a person who entertains wrong views will encounter the path because of the wrong views he holds. This is what is impossible. Śāriputra, a person who entertains wrong views will not encounter the path because of the wrong views he holds. Śāriputra, it is not possible that a person with right views will fail to encounter the noble path because of the right views he holds. This is what is impossible. Śāriputra, a person with right views will encounter the noble path because of the right views he holds.

“It is not possible that the mind of one who has performed any of the acts with immediate results will be at ease. It will not. It is not possible that the mind of one whose conduct is morally pure will not be at ease. It will. It is not possible that someone with an ingrained tendency to trust his perceptions will possess patient acceptance. He will not. It is not possible that someone with a natural inclination toward emptiness will lack patient acceptance. He will not. It is not possible that someone who is burdened with a guilty conscience will attain mental clarity. He will not. It is not possible that someone whose mind is preoccupied will attain mental clarity. He will not. It is not possible that a king of the entire world will be female. He will be male. It is not possible that Indra, the mightiest of the gods, might be female. He will be male. It is not possible that the sovereign Brahmā will be female. He will be male. It is not possible that a woman will appear in the world as a buddha. She will appear in the world as a buddha after her sex has changed. It is not possible that a person on the eighth-lowest stage will move on without having attained fruition. He will move on when fruition has been attained. [F.13.b] It is not possible that a stream enterer will have actualized an eighth existence. He will attain nirvāṇa by means of the wholesome skandhas. It is not possible that a once-returner will have actualized a third existence. [MS.31.b] He will have attained nirvāṇa by means of the wholesome skandhas. It is not possible that a non-returner will return to this realm. He will transcend his present state. It is not possible that an arhat will have any basis for the fetters. He will not. It is not possible that a noble being will seek out another teacher or that he will act under a different banner. He will have no other god. It is not possible that a bodhisatva who has attained patient acceptance of nonarising will regress. He will attain awakening. It is not possible that having sat down on the seat of awakening he will arise without having attained full and complete awakening. This is what is impossible. It is, however, possible that the bodhisatva who has sat down on the seat of awakening will, through complete realization, attain to unsurpassed perfect complete awakening.

“Śāriputra, it is not possible that a tathāgata will have any remaining habitual tendencies. This is what is impossible. The lords, the buddhas, will have eliminated all traces of previous actions. Śāriputra, it is not possible that a tathāgata’s knowledge will be limited in any way. The knowledge of the lords, the buddhas, will be unlimited. Śāriputra, it is not possible that anyone can behold the crown protrusion of a tathāgata. This is what is impossible. The crown protrusions of the lords, the buddhas, are invisible. Śāriputra, it is not possible [F.14.a] that the state of a tathāgata’s mind can be discerned. This is what is impossible. Śāriputra, the states of mind of the lords, the buddhas, are unknowable. Śāriputra, it is not possible that the mind of a tathāgata can be seen to be uncomposed. This is what is impossible. Śāriputra, the lords, the buddhas, are always composed. Śāriputra, it is not possible that a tathāgata may utter an untruth. This is what is impossible. The lords, the buddhas, do not speak untruths and do not speak inconsistently. Śāriputra, it is not possible that the lords, the buddhas, make mistakes. This is what is impossible. The lords, the buddhas, make no mistakes, and the words of the lords, the buddhas, are unmistaken. It is the same with the four kinds of confidence all the way up to the eighteen unique buddha qualities.

Śāriputra, it is not possible that there could be anything that could obstruct or confuse the vision of the knowledge of the lords, the buddhas, in relation to the present. This, Śāriputra, is because the Tathāgata’s power to know what is possible and what is impossible is completely boundless.

“Thus, Śāriputra, just as space is completely boundless, the Tathāgata’s power to know what is possible and what is impossible is completely boundless. Śāriputra, if one could claim that there is a limit to space, [MS.32.a] then one could also claim that there is a limit to the power of the tathāgata, arhat, fully accomplished Buddha to know what is possible and what is impossible. When the bodhisatva learns of this inconceivable power of the Tathāgata to know what is possible and what is impossible, [F.14.b] he develops faith, trust, and confidence, and he has no uncertainty or doubt about it. This brings him pleasure, joy, and satisfaction, and he considers it to be truly wondrous and extraordinary.”

This is what the Lord said. After the Sugata had said this, he, the teacher, continued as follows:

“This, Śāriputra, is the first of the tathāgatas’ tathāgata powers, and with this power the tathāgata, arhat, fully accomplished Buddha roars a true lion’s roar in the assembly, asserts the state of the supreme bull, and turns the holy wheel that no ascetic, brahmin, god, māra, or brahmā of this world has legitimately turned.43

“What does the Tathāgata’s power to know the ripening of the fruits of actions entail? Śāriputra, it means that with this unsurpassed tathāgata power of knowledge, the Tathāgata truly understands the ripening of the fruits of actions performed in the past, in the present, and in the future, in terms of both the causes and the situations involved. What does this knowledge consist of? Śāriputra, the tathāgata, arhat, fully accomplished Buddha knows that an action performed in the past that is a wholesome cause [F.15.a] and without anything unwholesome will continue as a wholesome cause in the future. The Tathāgata knows that an action that is an unwholesome cause and without anything wholesome will continue as an unwholesome cause in the future. The Tathāgata knows which actions will lead to failure in the future. The Tathāgata knows which actions will lead to success in the future. [MS.32.b] The Tathāgata knows which actions lead to success in the present. The Tathāgata knows which actions lead to success in the present but to failure in the future. The Tathāgata knows which actions lead to failure in the present but to success in the future. The Tathāgata knows which actions lead to failure in the present and to failure in future. The Tathāgata knows which actions lead to success in the present and to success in the future.

“The Tathāgata knows which actions result in failure in the present but will have excellent consequences in the future. The Tathāgata knows the actions where a small undertaking will bring great success. The Tathāgata knows the actions where a great undertaking will bring only limited success. The Tathāgata knows the actions that cause one to become a śrāvaka. The Tathāgata knows the actions that cause one to become a pratyekabuddha. The Tathāgata knows the actions that cause one to become a buddha. The Tathāgata knows the actions that bring suffering in the present but will ripen as happiness in the future. [F.15.b] The Tathāgata knows the actions that bring happiness in the present but will ripen as suffering in the future. The Tathāgata knows the actions that bring suffering in the present and will ripen as suffering in the future. The Tathāgata knows the actions that bring happiness in the present and will ripen as happiness in the future.

“In this way, Śāriputra, the Tathāgata knows exactly and unerringly the circumstances related to actions, causes, and the ripening of the fruits of actions in the past, present, and future of all sentient beings. Based on this knowledge, the Tathāgata then teaches the Dharma.

“Śāriputra, [MS.33.a] the knowledge of the ripening of the fruits of actions possessed by the tathāgata, the arhat, the fully accomplished Buddha, his knowledge of the causes and underlying conditions involved, in the past, the present, and the future, is completely boundless. Thus, Śāriputra, just as space is completely boundless, in exactly the same way, Śāriputra, the Tathāgata’s power to know the ripening of the fruits of actions is completely boundless. Śāriputra, if it could be claimed that there is a limit to space, then it could also be claimed that there is a limit to the power of the tathāgata, arhat, fully accomplished Buddha to know the ripening of the fruits of actions. When the bodhisatva learns of this inconceivable power of the Tathāgata to know the ripening of the fruits of actions, he develops faith, trust, and confidence, and he has no uncertainty or doubt about it. This brings him pleasure, joy, and satisfaction, and as this power is as inconceivable as space, he considers it to be truly wondrous and extraordinary.”

This is the way things are, and concerning it the following verses were recited:

“This, Śāriputra, is the second of the tathāgatas’ tathāgata powers, and with this power the Tathāgata roars a true lion’s roar in the assembly and turns the holy wheel that no ascetic, brahmin, god, māra, or brahmā of this world has legitimately turned. [B5]

“Furthermore, Śāriputra, with his power to know the various different kinds of inclination, the Tathāgata truly knows the various different kinds of inclination [F.16.b] of other sentient beings and of other people. The Tathāgata knows that when a person is engrossed in desire he is inclined toward hatred, that when he is engrossed in hatred he is inclined toward desire, that when he is engrossed in confusion he is inclined toward hatred, and so forth. [MS.33.b]

“The Tathāgata truly knows that when a person engages in what is unwholesome he is inclined toward the unwholesome. The Tathāgata knows that when a person engages in what is wholesome he is inclined toward the wholesome. The Tathāgata knows that those who act in petty ways may be inclined to greatness. The Tathāgata knows that those who act in exalted ways may be inclined to pettiness. The Tathāgata knows those who act in particularly petty ways. The Tathāgata knows those who act in particularly exalted ways, as they really are. The Tathāgata truly knows the sort of inclination that will throw one into a state of certain corruption. The Tathāgata truly knows the sort of inclination that will deliver one into a state of certain perfection. The Tathāgata truly knows the sort of inclination that will deliver one to perfect definitive liberation.44 The Tathāgata truly knows the sort of inclination that will lead one to enter the realm of desire. The Tathāgata truly knows the sort of inclination that will lead one to enter the realm of form. [F.17.a] The Tathāgata truly knows the sort of inclination that will lead one to enter the formless realm. The Tathāgata truly knows the sort of inclination that will lead one to enter the three realms. The Tathāgata truly knows the sort of inclination that is conducive to what is inferior and that will push one in the direction of what is inferior, as well as the inclination that is conducive to what is superior and that will push one in the direction of what is superior. The Tathāgata truly knows the sort of inclination that will cause one to engage in inferior ways when one has reached excellence. The Tathāgata truly knows the sort of inclination that will cause one to acquire various types of rebirth, various types of appearance, and various types of pleasure. The Tathāgata truly knows the sort of inclination that will cause one to fall from exalted states. The Tathāgata truly knows the sort of inclination that will cause one to reach liberation. Based on this knowledge, the Tathāgata then teaches the Dharma.

“Śāriputra, the Tathāgata’s power to know the various different kinds of inclination is as boundless as space. When the bodhisatva learns of this power of the Tathāgata to know the various different kinds of inclination, he develops faith, trust, and confidence, and he is without uncertainty and doubt. The Tathāgata brings him pleasure, joy, and satisfaction, and as this power is as inconceivable as space, he considers it to be truly wondrous and extraordinary.”

Then, to illustrate this point in further detail, the Lord spoke these verses:

“This, Śāriputra, is the third of the tathāgatas’ tathāgata powers, and with this tathāgata power the tathāgata, arhat, fully accomplished Buddha asserts the state of the supreme bull, roars a true lion’s roar in the assembly, and turns the holy wheel that no ascetic, brahmin, god, māra, or brahmā of this world has legitimately turned.

“Furthermore, Śāriputra, with his power to know the various different elements, the Tathāgata knows the world as it really is. The Tathāgata truly knows which elements strengthen one’s conditioning for beneficial states. The Tathāgata truly knows which elements strengthen one’s conditioning for non-beneficial states. The Tathāgata truly knows which elements strengthen one’s conditioning for the immovable states. [F.18.a] The Tathāgata truly knows which elements will lead one to achieve the element of deliverance.

“Moreover, Śāriputra, the Tathāgata knows the eye element, the form element, and the visual consciousness element. How does he know them? He understands that they are empty of anything internal, empty of anything external, and empty of both internal and external. He knows the other elements in the same way, up to and including the mind element, the mental phenomena element, and the mental consciousness element. How does he know them? He understands that they are empty of anything internal, empty of anything external, and empty of both internal and external. He knows the earth element, the water element, the fire element, and the wind element. How does he know them? He understands that they are just like the space element. He knows the realm of desire, the realm of form, and the formless realm. How does he know them? He understands that they arise because of mental constructions. He understands that the element of the conditioned is characterized by the fact that it can function. He understands that the element of the unconditioned is characterized by the fact that it does not function. He understands that the element of defiled mental states is characterized by future afflictions. He understands that the element of purity is characterized by natural brilliance. He understands that the element of the conditioned is characterized by ignorance of superficiality. He understands that the element of nirvāṇa is characterized by genuine awareness.

“In this way, he truly knows that every element is involved with the world. Being involved with the world means being stuck in the elements. He knows how elements lead one astray, how one gets stuck in them, but also how one can practice with them, how one’s inclinations are connected to them, how one can reflect on them, [MS.34.b] and how they can provide support. Based on this knowledge, he then teaches the Dharma.

“Śāriputra, the Tathāgata’s [F.18.b] power to know the various different elements is as boundless as space. Given his power to know the various different elements, the bodhisatva has faith, trust, and confidence, and he is without uncertainty and doubt. The Tathāgata brings him pleasure, joy, and satisfaction, and as this power is as inconceivable as space, he considers it to be truly wondrous and extraordinary.”

This is the way things are, and concerning it the following verses were recited:

“This, Śāriputra, is the fourth of the tathāgatas’ tathāgata powers, and having attained that power he asserts the state of the supreme bull and roars the roar of the true lion, and so forth, until as nobody in this world has legitimately turned.

“Furthermore, Śāriputra, with his power to know the extent of faculties and vigor, the Tathāgata truly knows the extent of the faculties and vigor of other sentient beings and other people. What does he know in this way? He knows which faculties are dull. He knows which faculties are mediocre. He knows which faculties are sharp. He knows which faculties are exceptional. He knows which faculties are poor. The Tathāgata truly knows what sort of faculty of making assumptions is conducive to extreme desire, to extreme anger, and to extreme delusion. The Tathāgata truly knows what sort of faculty of making assumptions is conducive to fabricated desire, anger, and delusion. [MS.35.a] The Tathāgata truly knows what sort of faculty of making assumptions is conducive to weak degrees of desire, anger, and delusion. The Tathāgata truly knows what sort of faculty of making assumptions is conducive to varying degrees of desire, anger, and delusion. The Tathāgata truly knows what sort of faculty of making assumptions is conducive to the restraint of desire, anger, and delusion. The Tathāgata truly knows which faculties lead to unwholesome states, which faculties lead to wholesome states, which faculties lead to immovable states, [F.19.b] and which faculties lead to deliverance.

“Moreover, Śāriputra, the Tathāgata has knowledge of the eye faculty as it really is, and he also has knowledge of the faculties of the ear, nose, tongue, body, and mind as they really are. He has knowledge of the female faculty, the male faculty, the faculty of life, the faculty of happiness, the faculty of suffering, the faculty of satisfaction, the faculty of dissatisfaction, and the faculty of equanimity, as they really are. He has knowledge of the faculty of faith, the faculty of vigor, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom as they really are. He knows the faculty that understands what has not been understood, the faculty of understanding, and the faculty of one who understands, as they really are.

“The Tathāgata truly knows the faculty that is caused by the eye faculty and that will then relate to the ear faculty and not to the faculties of nose, tongue, or body. The Tathāgata also truly knows the faculty that is caused by the ear faculty and will relate to the nose faculty, the one that is caused by the nose faculty and will relate to the tongue faculty, and the one that is caused by the tongue faculty and will relate to the body faculty.

“To a sentient being who possesses the faculty of generosity but practices morality, the Tathāgata gives instructions in generosity because he sees which faculty is more prominent. To a person who possesses the faculty of morality but practices generosity, the Tathāgata gives instructions in morality because he sees which faculty is more prominent. To a sentient being who possesses the faculty of patient acceptance [F.20.a] but practices vigor, the Tathāgata gives instructions in patient acceptance because he sees which faculty is more prominent. To a sentient being who possesses the faculty of vigor but practices patient acceptance, the Tathāgata gives instructions in vigor because he sees which faculty is more prominent. To a sentient being who possesses the faculty of meditation but practices wisdom, the Tathāgata gives instructions in meditation because he sees which faculty is more prominent. To a sentient being who possesses the faculty of wisdom but practices meditation, the Tathāgata gives instructions in wisdom because he sees which faculty is more prominent. All the elements that are conducive to awakening may be added to this enumeration.

“To a sentient being who has a faculty conducive to the Śrāvakayāna but practices the Pratyekabuddhayāna, the Tathāgata gives instructions in the Śrāvakayāna because he sees which faculty is more prominent. To a sentient being who has a faculty conducive to the Pratyekabuddhayāna but practices the Śrāvakayāna, the Tathāgata gives instructions in the Pratyekabuddhayāna because he sees which faculty is more prominent. To a sentient being who has a faculty conducive to the Mahāyāna but practices the Pratyekabuddhayāna, the Tathāgata gives instructions in the Mahāyāna because he sees which faculty is more prominent. To a sentient being who has an inferior faculty but practices the Mahāyāna, [MS.35.b] the Tathāgata gives inferior instructions because he sees which faculty is more prominent. There are sentient beings whose faculties are unfit and who are apparently unsuitable. As the Tathāgata knows that they are unsuitable and cannot receive anything, he will remain neutral toward them. Then again, there are sentient beings whose faculties are fitting and who are clearly suitable. [F.20.b] As the Tathāgata knows that they are suitable and can receive it, he gives them instruction in the Dharma once they have paid their respects to him.

“In this way, Śāriputra, the Tathāgata knows which sentient beings have faculties that are fully developed, and he knows which sentient beings have faculties that are not fully developed. He knows which sentient beings have faculties conducive to deliverance, and he knows which sentient beings have faculties not conducive to deliverance. The Tathāgata truly knows the details of any faculty of a sentient being, what its use is, what its disposition is, what its cause is, what conditions it, what it apprehends, what its consequences are, and to what it will amount. He knows all these things about the faculty of a sentient being.”

This is what the Lord said. After the Sugata had said this, he, the teacher, continued as follows:

“This, Śāriputra, is the fifth of the tathāgatas’ tathāgata powers, and having attained that power he asserts the state of the supreme bull and roars the roar of the true lion, and so forth, until as nobody in this world has legitimately turned.

“What is the Tathāgata’s power to know the suitable path in every situation? Śāriputra, with this power, the Tathāgata truly knows the suitable path in every situation. What does he know in this way? He knows the kinds of sentient beings in whom goodness is firmly established. He knows the kinds of sentient beings in whom goodness is not firmly established. He knows the kinds of sentient beings in whom perversity is firmly established, and he knows the kinds of sentient beings in whom it is not firmly established.

“There are those whose faculties are sharp because of the power of previous actions and who gain understanding with minimal explanation. The Tathāgata might see such sentient beings as fit to be instructed in the Dharma, and he might not. The Tathāgata knows the past causes that give momentum to those who are fit for liberation and will give them teachings that are in accord with it. The kinds of sentient beings who are not firmly established may be influenced under certain conditions and may display signs of ripening. [MS.36.a] If they meet with conducive circumstances and appropriate guidance, they may attain liberation. Without proper guidance they will not attain liberation. The Tathāgata will then guide them in a way that is suitable for their particular inclinations and circumstances, and with the right endeavor one who receives the Dharma in the presence of the Tathāgata will achieve the result. [F.21.b] This is the purpose for which the lords, the buddhas, appear in the world.

“Those sentient beings in whom perversity is firmly established have not been purified. They are slow and confused, and they are not suitable vessels. The Tathāgata might instruct these sentient beings in the Dharma, and he might not. The Tathāgata sees that those who are unfit for liberation are not suitable vessels, and he remains neutral toward them. The bodhisatvas don their armor for the benefit of these beings.

“Moreover, Śāriputra, the Tathāgata knows the three ways of desire: the way desire arises when one encounters something beautiful, the way desire arises when one encounters affection, and the way desire arises on the basis of previous conditions. He knows the three ways of anger: the way anger arises when one projects one’s hostility onto external objects, the way anger arises when one does not attain one’s goal,45 and the way anger arises due to previously existing dormant tendencies. He knows the three ways of confusion: the way confusion arises because of ignorance, the way confusion arises due to the view of self-entity, and the way confusion arises because of doubt. The Tathāgata knows all this as it really is.

“Moreover, Śāriputra, the Tathāgata knows a strenuous path to swift realization for those whose faculties are sharp. He knows a strenuous path to slow realization for those whose faculties are dull. He knows an easy path to swift realization for those whose faculties are sharp. He knows an easy path to slow realization for those whose faculties are dull. He knows a path that, because of the removal of obstructions, is a slow path to slow realization. He knows a path that, because it is continuous, is a slow path to swift realization. [F.22.a] He knows a path that, because of infinite relief, is a swift path to slow realization. He knows a swift path to swift realization for the non-dogmatic.

“There is a path that refines the power of reflection and not the power of meditation. There is a path that refines the power of meditation and not the power of reflection. There is a path that refines both the power of meditation and the power of reflection. There is a path that refines neither the power of meditation nor the power of reflection. The Tathāgata knows these paths as they really are.

“There is a path of perfect intent and imperfect engagement. There is a path of perfect engagement and imperfect intent. [MS.36.b] There is a path of neither perfect intent nor perfect engagement. There is a path of both perfect intent and perfect engagement. The Tathāgata knows these paths as they really are.

“There is a path that purifies the body but not speech or the mind. There is a path that purifies speech but not the body or the mind. There is a path that purifies the mind but not the body or speech. There is a path that purifies neither the body, speech, nor the mind. There is a path that purifies the body, speech, and the mind. The Tathāgata knows these paths as they really are.

“In this way, Śāriputra, the Tathāgata’s unimpeded knowledge determines for every sentient being in all instances which paths are suitable to be engaged with and which are not. Śāriputra, the Tathāgata’s power to know the suitable path in every situation is as boundless as space, [F.22.b] and when the bodhisatva learns of this, he develops great faith, trust, and confidence, and he is without uncertainty and doubt. The Tathāgata brings him pleasure, joy, and satisfaction, and as this power is as inconceivable as space, he considers it to be truly wondrous and extraordinary.”

Then, to illustrate this point in further detail, the Lord spoke these verses:

“This, Śāriputra, is the sixth of the tathāgata powers, and having attained that power he asserts the state of the supreme bull and roars the roar of the true lion, and so forth, until as nobody in this world has legitimately turned.

“What is the Tathāgata’s power to know how the corruptions arise and are purified in the context of the liberative meditative states, the attainments of concentration? Śāriputra, with this, the Tathāgata truly knows how the corruptions and their purification come about in relation to oneself and others in the context of the liberative meditative states, the attainments of concentration. What does he know in this way? The Tathāgata truly knows the causes and conditions from which stem the corruptions of sentient beings. The Tathāgata also truly knows the causes and conditions from which stems the complete purification of sentient beings.

“What are these causes and conditions? The cause of the corruptions of all sentient beings is false mental construction, and the condition for the corruptions of all sentient beings is ignorance.46 The cause is ignorance, and the condition is mental conditioning. The cause is mental conditioning, and the condition is consciousness. The cause is consciousness, and the condition is name and form. The cause is name and form, and the condition is the six sense fields. The cause is the six sense fields, and the condition is contact. The cause is contact, and the condition is feeling. The cause is feeling, and the condition is desire. The cause is desire, and the condition is grasping. The cause is grasping, and the condition is becoming. The cause is becoming, and the condition is birth. The cause is birth, [F.23.b] and the condition is aging and death. The cause is the vices, and the condition is the results of previous actions. The cause is views, and the condition is attachment. The cause is habitual tendencies, and the condition is obsessions. These are the causes and conditions of the corruptions of sentient beings, and the Tathāgata knows them as they really are.

“What are the causes and conditions necessary for the purification of sentient beings to take place? There are two causes, two conditions, for the purification of sentient beings. What are they? They are adapting one’s words to one’s listeners while maintaining a profound inner understanding. They are keeping focus in calm abiding meditation and being skilled in insight meditation. Two further causes, two further conditions, are understanding that there is no coming and understanding that there is no going. Two further causes, two further conditions, are examining nonbecoming and not becoming restricted. Two further causes, two further conditions, are engaging in good conduct and realizing liberating awareness. Two further causes, two further conditions, are engaging in training for emancipation and understanding natural liberation. Two further causes, two further conditions, are understanding cessation and understanding nonarising. Two further causes, two further conditions, are investigating truth and reaching truth. These are the causes, these are the conditions, for the purification of sentient beings to take place, and the Tathāgata knows them as they really are.

“Moreover, Śāriputra, the defiled objects to which sentient beings relate are immeasurable, and the pure objects to which sentient beings relate are immeasurable. When one considers a defiled object as it really is, it can be engaged with as a pure object. When one considers a pure object as it really is, it can be engaged with as a defiled object. [F.24.a] [MS.37.b] When one is conceited, one can engage with defiled objects, and one can engage with pure objects. With this knowledge, the Tathāgata relates to objects in these divergent ways.

“Śāriputra, the Tathāgata, who possesses this kind of knowledge, has left desires behind. He has left evil, unwholesome qualities behind, and he attains and abides in the first meditative state, the state of joy and happiness that is born from seclusion and that includes conceptualization and deliberation. When he has reached and dwelt in the first meditative state, he emerges from this cessation, and so forth. When cessation has been attained, he emerges from the first meditative state.

“He attains the eight liberations in order from first to last, and in reverse order from last to first. He attains them both in order and in reverse order. What are these eight liberations? The first liberation is when one with form sees forms. The second liberation is when the internal formless consciousness sees external forms. The third liberation is when the beauty of liberation attracts one toward this quality of beauty. The fourth liberation is the attainment of the abode of limitless space. The fifth liberation is the attainment of the abode of limitless consciousness. The sixth liberation is the attainment of the abode of nothing whatsoever. The seventh liberation is the attainment of the abode of neither perception nor nonperception. The eighth liberation is the cessation of perception and feeling. He attains the eight liberations in order from first to last, and in reverse order from last to first. He teaches that there are levels of concentration that can be seen within the accomplishment of concentration, [F.24.b] but one cannot really make any distinctions within the Tathāgata’s concentration or attain the concentration of a tathāgata by making it into an object. Through a single concentration the Tathāgata enters into all concentrations, and when he emerges, the Tathāgata accomplishes all concentrations. The mind of the Tathāgata does not enter into them one after the other. The mind of the Tathāgata can never be perceived as not being composed. No one is able to observe the concentration of the Tathāgata.

“The concentration of a śrāvaka is surpassed by the concentration of a pratyekabuddha, the concentration of a pratyekabuddha is surpassed by the concentration of a bodhisatva, and the concentration of a bodhisatva is surpassed by the concentration of a buddha. The concentration of the Tathāgata cannot be surpassed. The knowledge of the Tathāgata cannot be surpassed. The Tathāgata knows how to instruct and how to give advice so that the śrāvaka develops concentration, and he will instruct and give advice according to this knowledge. Śāriputra, the Tathāgata’s power to know how the corruptions arise and are purified in the context of liberative meditative states, the attainments of concentration, is as boundless as space. When the bodhisatva learns of this, he develops faith, trust, and confidence, and he is without uncertainty and doubt. It brings him pleasure, joy, and satisfaction, and as this power is as inconceivable as space, he considers it to be truly wondrous and extraordinary.”

This is the way things are, and concerning it the following verses were recited:

“This, Śāriputra, is the seventh of the tathāgatas’ tathāgata powers, and having attained that power he asserts the state of the supreme bull and roars the roar of the true lion, and so forth, until as nobody in this world has legitimately turned.

“What is the Tathāgata’s power of having clear experiential recollection of past states of existence? [F.25.b] Śāriputra, with his unsurpassed knowledge, the Tathāgata can recollect his own various past states of existence and those of other people and other sentient beings. He can recollect one past lifetime, two, three, four, five, twenty, thirty, forty, or a hundred lifetimes, or a thousand or innumerable hundreds of thousands of millions of billions of lifetimes. He can remember as far back as an eon of destruction, an eon of evolution, an eon of destruction and evolution, a multitude of eons of destruction, a multitude of eons of evolution, and a multitude of eons of destruction and evolution, and he can state with precision, ‘At that time in the past I had this name, this kind of family, this class, this kind of job. I looked like this, had this gender, and was in this kind of physical condition. This was my lifespan, for that long did I remain, and in these ways I experienced happiness and suffering. Then, when I passed away, I took birth again in that place, and when I passed away again I took birth here.’ In this way, he recollects the details, the places, and the conditions of his own various previous states of existence and those of others. The Tathāgata knows the causes. He knows the past causes of a sentient being, as well as which causes govern what a sentient being becomes. [MS.38.b] With this knowledge, he then teaches the Dharma. He knows the mental continua of all sentient beings in the past. He knows the kinds of mental states in which the arising of particular kinds of mental objects is experienced instantly. He knows, too, what kinds of defective mental objects cause these mental states to disappear. The Tathāgata knows all these things.

“Śāriputra, it is not possible to state in detail what kinds of mental events the continuous succession of mental events in the mind of a particular individual sentient being will lead to, because this would entail statements as numerous as the grains of sand in the river Ganges. [F.26.a] Still, the Tathāgata knows everything about all sentient beings, and the Tathāgata could explain the minds of sentient beings to the very end of time, as there is no limit to the knowledge of the Tathāgata. Thus, Śāriputra, the Tathāgata’s power of having clear experiential recollection of past states of existence is inconceivable, incomparable, immeasurable, unfathomable, and inexpressible, so it is not easy to specify how far it reaches.

“The Tathāgata, the fearsome bull of a buddha, reminds sentient beings, ‘Listen, sentient beings, be mindful! These are the roots of virtue that spur one toward awakening, that spur one on as a śrāvaka, that spur one on as a pratyekabuddha, that spur one in the direction of the Dharma.’ They then remember them because of the authority of the Buddha. The Tathāgata will teach the Dharma in different ways, so that sentient beings can relate to these roots of virtue. In that way, they will not be liable to turn back from unsurpassed complete perfect awakening but will follow their inclinations, some by the Śrāvakayāna, some by the Pratyekabuddhayāna, and some by giving rise to the mind set on unsurpassed complete perfect awakening.

“Śāriputra, the Tathāgata’s power of having clear experiential recollection of past states of existence is as boundless as space, and when the bodhisatva learns of this, he develops great faith, trust, and confidence, and he has no uncertainty or doubt about them, and so forth, as this power is inconceivable as space.”

This is what the Lord said. After the Sugata had said this, he, the teacher, continued as follows:

“This, Śāriputra, is the eighth of the tathāgatas’ tathāgata powers, and having attained that power, and so forth, until as nobody has legitimately turned.

“What is the Tathāgata’s power of direct knowledge of recollection and realization by means of divine sight like? Śāriputra, by means of the unsurpassed tathāgata knowledge of the divine immaculate eye that transcends the human realm, the Tathāgata sees sentient beings. He knows their deaths and their rebirths, whether those are adverse or fortunate, whether they become beautiful or ugly, and whether they go to higher realms or lower realms, and he knows that this accords with the ripening of the fruits of these sentient beings’ actions. When sentient beings who engage in bodily misconduct, verbal misconduct, or mental misconduct, who denigrate the noble ones, or who hold wrong views see their bodies perish, the results of the actions they have performed based on wrong views will remain, [F.27.a] and because of these actions, they will end up in the unfavorable lower realms after death, reborn in the hell realm or else among animals or in the spirit world governed by Yama. On the other hand, when the bodies of sentient beings who engage in good bodily conduct, in good verbal conduct, and in good mental conduct, who do not denigrate the noble ones, and who hold right views perish, the results of the actions they have performed based on right views will remain, and because of these actions, they will be reborn in favorable states, in the heavenly divine abodes. He knows exactly what the actions accumulated by sentient beings are in this regard.48

“In the buddha fields in the ten directions, to the very limit of space, in the immeasurable, indescribable totality of phenomena, greater in scope than the grains of sand in the river Ganges, the divine sight of the Tathāgata sees any appearances that arise, everything that is consumed, that perishes, or that develops as a buddha field. He sees the circumstances of the death and rebirth of any sentient being that appears. He sees that any bodhisatvas that appear all die and leave their existence in Tuṣita Heaven, enter the mother’s womb, are born, take the seven steps, leave the royal apartments, and depart. He sees that any lords, buddhas, that appear all realize complete awakening, turn the wheel of the Dharma, reach the end of conditioned life, [MS.39.b] and enter nirvāṇa. He sees that any śrāvakas that appear all attain complete nirvāṇa. He sees that any pratyekabuddhas who appear all have magical vision, and he sees how they purify the gifts they receive. Those beings who have not yet appeared cannot be perceived by those non-Buddhist sages who possess the five superior abilities. [F.27.b] They do not appear to the śrāvakas, the pratyekabuddhas, or the bodhisatvas, but they do appear to divine sight of the Tathāgata. Within just an area the size of a cart wheel, the number of invisible sentient beings apparent to the Tathāgata are much more numerous than the gods and human beings of the threefold thousand great thousand worlds. The realm of beings who are not apparent is truly immeasurable.

“So it is, Śāriputra, that the Tathāgata scans the realm of sentient beings within the fields of the Buddha with his divine sight, to see which sentient beings could potentially be trained by the Buddha. The Tathāgata appears to every sentient being who could potentially be trained by the Buddha and trains that sentient being, without other sentient beings being aware of it. In this way, Śāriputra, the Tathāgata’s power of direct knowledge of recollection and realization by means of divine sight is as boundless as space, and when the bodhisatva learns of this, he develops great faith, and so forth, as this power is just as inconceivable as space.”

Then, in order to clarify this further, the Lord spoke these verses:

“This, Śāriputra, is the ninth of the tathāgatas’ tathāgata powers, and having attained that power he asserts the state of the supreme bull and roars the roar of the true lion, and so forth, until as nobody in this world has legitimately turned.

“What is the Tathāgata’s power of knowing through direct experience that the defilements have been eliminated? Śāriputra, with the unsurpassed tathāgata power of knowing that all defilements have been eliminated, the Tathāgata has perfectly clear and definitive knowledge of himself regarding his lack of defilements and the liberation of his mind, [MS.40.a] thinking, ‘I have exhausted birth, lived a life of purity, and done what needed to be done, and I know there will be no subsequent existence after this one.’

“The Tathāgata’s power of knowing that the defilements have been eliminated means that all habitual patterns have been done away with. If one practices within the parameters of the Śrāvakayāna, the defilements are eliminated, but habitual patterns are not completely done away with. If one practices within the parameters of the Pratyekabuddhayāna, the defilements are eliminated, but great compassion and eloquence are lacking. The Tathāgata’s elimination of the defilements includes all supreme qualities, as all habitual patterns have been done away with. It encompasses great compassion, and it also includes within its scope his confidence and his power of eloquent speech. The Tathāgata’s elimination of the defilements is thus unsurpassed by anything in the whole world. It is characterized by momentariness. How is this the case? The Tathāgata is not affected by any habitual patterns resulting from previous actions, any habitual patterns resulting from vices, [F.28.b] or any habitual patterns resulting from mistaken forms of practice. Śāriputra, just as space is completely pure and not affected by pollution in the form of dust or smoke, Śāriputra, the Tathāgata’s power of knowing that the defilements have been eliminated is not affected by any habitual vices. He dwells in this knowledge of the elimination of the defilements and teaches the Dharma so that sentient beings who are afflicted by the defilements and by clinging can eliminate their defilements. He teaches the Dharma in order to destroy clinging, ‘How sad! Sentient beings are engrossed in false mental constructions. You should develop understanding of the way things really are so that the defilements and clinging will no longer arise.’ The Tathāgata teaches them the Dharma using similes and appropriate examples so that they gain understanding of how things actually are, that the defilements are not real, and when they reach this understanding they no longer cling to any phenomena. As they no longer cling to anything, they attain complete nirvāṇa.

“In this way, Śāriputra, the Tathāgata knows the defilements of all sentient beings. He has perfect and correct knowledge of how the defilements come about, of the destruction of the defilements and the way to destroy the defilements, and with this knowledge he teaches the Dharma. When the bodhisatva learns of this power of the Tathāgata, of knowing through direct experience that the defilements have been eliminated, he develops great faith, trust, and confidence, and he has no uncertainty or doubt, and so forth, and he considers it to be truly wondrous and extraordinary.”

This is the way things are, and concerning it the following verses were recited:

“This, Śāriputra, is the tenth of the tathāgatas’ tathāgata powers, and with this power the Tathāgata asserts the state of the supreme bull, roars a true lion’s roar in the assembly, and turns the holy wheel that no ascetic, brahmin, and so forth of this world has legitimately turned.

“Therefore, Śāriputra, because of the inconceivable nature of these tathāgata qualities, the bodhisatva has great faith and trust in the tathāgatas’ powers. He has confidence in them, and so forth, and he considers them to be truly wondrous and extraordinary. [B6]

“Now, Śāriputra, what is it about the Tathāgata’s inconceivable tathāgata confidence that leads the bodhisatva to have great faith in it? What is it that leads the bodhisatva to trust and believe in it, [F.29.b] not to doubt it, and so forth, and to consider it to be truly wondrous and extraordinary? Śāriputra, the Tathāgata has four types of inconceivable tathāgata confidence, and with these confidences the Tathāgata roars a true lion’s roar in the assembly, asserts the state of the supreme bull, and turns the holy wheel that no ascetic, brahmin, or māra of this world has legitimately turned.

“What are these four types of confidence? [MS.41.a] When, Śāriputra, the Tathāgata with his unsurpassed tathāgata knowledge is in the midst of an assembly and asserts, ‘I am a fully accomplished buddha,’ the world with its gods is not able to challenge him by claiming legitimately, ‘You have not understood this dharma.’

“One may then ask in what manner the Tathāgata is a fully accomplished Buddha. All dharmas without exception have been completely and fully understood by the Tathāgata. Whether it is the dharmas of ordinary people, the dharmas of the noble ones, the dharmas of the Buddha, the dharmas of learning, the dharmas of no more learning, the dharmas of the pratyekabuddha, the dharmas of the bodhisatva, which are the same as sameness, the worldly dharmas, the dharmas that transcend the world, the reproachable and irreproachable, the defiled and undefiled, or the conditioned and unconditioned, the Tathāgata fully understands that they are the same as sameness. This is why the Tathāgata is said to be a fully accomplished buddha.

“What is sameness in this context? [F.30.a] The sameness of emptiness is because of the essential identity of views. The sameness of freedom from attributes is because of the essential identity of attributes. The sameness of freedom from aspirations is because of the essential identity of the three realms. The sameness of the unborn is because of the essential identity of birth. The sameness of nonfabrication is because of the essential identity of fabrications. The sameness of nonarising is because of the essential identity of arising. The sameness of no foundation is because of the essential identity of the foundation. The sameness of the way things really are is because of the essential identity of the three times. The sameness of awareness and liberation is because of the essential identity of ignorance, becoming, and grasping. The sameness of nirvāṇa is because of the essential identity of saṃsāra. Śāriputra, the Tathāgata’s full understanding of all phenomena is like this, and that is why the Tathāgata is called a fully accomplished buddha.

“This confidence of the Tathāgata is known in all assemblies. It satisfies all assemblies, refreshes all assemblies, exhilarates all assemblies, and gladdens, delights, and engages all assemblies. It is the practice of great compassion, and it is the same as the nature of things, real, actual, not inaccurate, unchanging, and imperturbable. It does not appear or perish. It is indisputable, as no one can dispute the confidence of the Tathāgata. One cannot challenge the indisputable confidence of the Tathāgata. It is the same as the nature of things, the same as the face of the totality of phenomena, unobstructed in all the vast stretches of the ten directions of the world. Just as the Tathāgata has attained complete realization of all these deep and subtle phenomena that are difficult to grasp, his great compassion, too, is firm, and he teaches other sentient beings and other people by means of various kinds of instructions and various methods. [F.30.b] His Dharma appears for the purpose of the genuine elimination of suffering. He pledges to be a teacher for those who have not been taught. He pledges to be a fully accomplished awakened one for those who have not fully accomplished awakening. They are outshone by the confidence of the Tathāgata, and those whose pride receives a blow flee in all directions.

“Thus, Śāriputra, the confidence of the Tathāgata is boundless. Just as space is boundless, Śāriputra, [MS.41.b] so, too, is the confidence of the Tathāgata boundless. Śāriputra, if one could claim that there is a limit to space, then one could also claim to find a limit to the Tathāgata’s confidence. When the bodhisatva learns of this inconceivable confidence of the Tathāgata, he develops great faith, trust, and confidence, and he considers it to be truly wondrous and extraordinary. This is the first confidence.

“Furthermore, Śāriputra, the Tathāgata possesses the unsurpassed tathāgata knowledge, and when he is in the midst of the assembly and asserts, ‘I have eliminated the defilements,’ the world with its gods, and so forth is not able to challenge the Tathāgata legitimately, saying, ‘You have not fully eliminated the defilements.’

“The Tathāgata’s elimination of the defilements is such that the mind of the Tathāgata is freed from the defilement of attachment, as he has overcome all tendencies toward acting from desire. His mind is freed from the defilement of becoming, as he has overcome all tendencies toward acting from anger. His mind is freed from the defilement of ignorance, as he has overcome all tendencies toward acting from confusion. His mind is freed from the defilement of views, as he has overcome all tendencies toward acting from any kind of vice. Therefore, according to worldly conventions, it is said that the Tathāgata has eliminated the defilements. Still, from the perspective of a noble one with his wisdom and knowledge, there is ultimately no phenomenon anywhere tat can be ascertained, renounced, practiced, or realized. [F.31.a] How so? While one might think that elimination takes place, it has never been the case that elimination was absent. Even though the defilements are completely eliminated, one cannot say that they are eliminated by means of an antidote. They are truly eliminated, but that which is truly eliminated is not a thing that is eliminated. That which is a thing that is not eliminated is uncompounded. It does not appear, decay, or remain. Therefore, one can say that whether the tathāgatas appear or not, this is the nature of things, this is the totality of phenomena, and this is how the Tathāgata’s knowledge works. In this process, his knowledge is not involved with anything and does not abstain from anything. The defilements and the removal of the defilements are not apprehended by means of any particular sort of phenomenon. Thus, steeped in great compassion, the Tathāgata teaches the Dharma in order to remove the defilements.

“This confidence of the Tathāgata is known in all assemblies. It satisfies all assemblies, refreshes all assemblies, exhilarates all assemblies, and gladdens, delights, and engages all assemblies. It is the practice of great compassion, and it is the same as the nature of things, real, actual, not inaccurate, unchanging, and imperturbable. It does not appear or perish. It is indisputable, as no one can dispute the confidence of the Tathāgata. One cannot challenge the indisputable confidence of the Tathāgata. It is the same as the nature of things, the same as the face of the totality of phenomena, and unobstructed in all the vast stretches of the ten directions of the world. Thus, the Tathāgata possesses inconceivable, immeasurable, innumerable, limitless qualities and a mind filled with great compassion, and he teaches the Dharma to sentient beings for the removal of their defilements.

“Thus, Śāriputra, the confidence of the Tathāgata is boundless. [F.31.b] Just as space is boundless, Śāriputra, so, too, is the confidence of the Tathāgata boundless. Śāriputra, if one could claim that there is a limit to space, [MS.42.a] then one could also claim to find a limit to the Tathāgata’s confidence. When the bodhisatva learns of this inconceivable confidence of the Tathāgata, he develops great faith, trust, and confidence, and so forth, and he considers it to be truly wondrous and extraordinary. This is the second tathāgata confidence, and in possession of this confidence the Tathāgata, and so forth, until as nobody in this world has legitimately turned.

“Furthermore, Śāriputra, the Tathāgata possesses the unsurpassed tathāgata knowledge, and when he is in the midst of the assembly and asserts, ‘the hindering conditions are hinderances,’ the world with its gods, and so forth are not able to legitimately challenge the Tathāgata saying, ‘These are not hindering conditions.’

“What are the hinderances? There is essentially one phenomenon that is a hinderance. What is it? It is the heedless mind.

“There are two phenomena that are hinderances. What are they? They are lack of conscience and lack of moral sensitivity.

“There are three phenomena that are hinderances. What are they? They are bodily misconduct, verbal misconduct, and mental misconduct.

“There are four phenomena that are hinderances. What are they? They are the four wrong ways of approaching things: approaching things with yearning and approaching things with anger, confusion, or fear.

“There are five phenomena that are hinderances. What are they? They are taking life, taking what is not given, sexual misconduct, lying, and intoxication.

“There are six phenomena that are hinderances. What are they? They are not having reverence for the Buddha and not having reverence for the Dharma, the Saṅgha, [F.32.a] the training, concentration, and generosity.

“There are seven phenomena that are hinderances. What are they? They are pride, arrogance, haughtiness, self-conceit, taking pride in faults, the pride of superiority, and the pride of inferiority.

“There are eight phenomena that are hinderances. What are they? They are wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“There are nine phenomena that are hinderances. What are they? They are thinking ‘I have been treated unjustly’ and giving rise to animosity, thinking ‘I am being treated unjustly’ and giving rise to animosity, thinking ‘I will be treated unjustly’ and giving rise to animosity, thinking ‘my dear ones have been, are being, or will be treated unjustly’ and giving rise to animosity, [MS.42.b] and thinking ‘my enemy has gained, is gaining, or will gain an advantage’ and giving rise to animosity.

“There are ten phenomena that are hinderances. What are they? They are the ten unwholesome forms of conduct: taking life, taking what is not given, sexual misconduct, lying, slander, uttering harsh words, inane chatter, covetousness, maliciousness, and holding wrong views.

“In this way, Śāriputra, the Tathāgata knows that all restrictive phenomena that are related to superficial mental activity are disruptive, however many there may be. Their enjoyment is continually pursued. They keep one yoked to error. They keep one yoked to what is foul. They keep one habituated to having desires and views, to worldliness, to the material, to bodily action, to verbal action, and to mental action. [F.32.b] He knows that they are disruptive and explains their true nature. These ten phenomena are hinderances, and the Tathāgata teaches the Dharma in order to calm them, to pacify them, to eliminate them.

“This confidence of the Tathāgata is known in all assemblies. It satisfies all assemblies, refreshens all assemblies, exhilarates all assemblies, and gladdens, delights, and engages all assemblies. It is the practice of great compassion, and it is the same as the nature of things, real, actual, not inaccurate, unchanging, and imperturbable. It does not appear or perish. It is indisputable, as no one can dispute the confidence of the Tathāgata. One cannot challenge the indisputable confidence of the Tathāgata. It is the same as the nature of things, the same as the face of the totality of phenomena, unobstructed in all the vast stretches of the ten directions of the world. Thus, being in possession of immeasurable, innumerable, inconceivable, unequaled, inexpressible qualities and a mind filled with great compassion, the Tathāgata teaches the Dharma in order to calm, to pacify, and to eliminate.

“Thus, Śāriputra, the confidence of the Tathāgata is boundless. Just as space is boundless, Śāriputra, so, too, is the confidence of the Tathāgata boundless. Śāriputra, if one could claim that there is a limit to space, then one could also claim to find a limit to the Tathāgata’s confidence. When the bodhisatva learns of this inconceivable confidence of the Tathāgata, he develops great faith, trust, and confidence, and he has no uncertainty or doubt about it, and so forth. He considers it to be truly wondrous and extraordinary. This is the third tathāgata confidence, and in possession of this confidence the Tathāgata, and so forth, until as nobody in this world has legitimately turned.

“Furthermore, Śāriputra, [F.33.a] [MS.43.a] the Tathāgata possesses unsurpassed tathāgata knowledge, and he knows the path that is conducive to the noble deliverance that can genuinely eliminate suffering and that sentient beings can rely upon for deliverance.

“The world with its gods, and so forth is not able to legitimately challenge the Tathāgata by saying, ‘This is not a path conducive to deliverance.’

“There is one path that is conducive to deliverance. What is it? It is the path to be tread alone that brings about the purification of sentient beings.

“There are two dharmas that are conducive to deliverance. What are they? They are calm abiding and insight meditation.

“There are three dharmas that are conducive to deliverance. What are they? They are emptiness, freedom from attributes, and freedom from aspirations.

“There are four dharmas that are conducive to deliverance. What are they? They are mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of mental phenomena. These are the four dharmas that are conducive to deliverance.

“There are five dharmas that are conducive to deliverance. What are they? They are the faculty of faith, the faculty of vigor, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These are the five dharmas that are conducive to deliverance.

“There are six dharmas that are conducive to deliverance. What are they? They are recollecting the Buddha, recollecting the Dharma, recollecting the Saṅgha, recollecting morality, recollecting renunciation, and recollecting the gods. These are the six dharmas that are conducive to deliverance.

“There are seven dharmas that are conducive to deliverance. What are they? They are the factors of awakening that is mindfulness, the factors of awakening that is the examination of phenomena, the factors of awakening that is vigor, the factors of awakening that is contentment, the factors of awakening that is trust, the factors of awakening that is concentration, [F.33.a(b)] and the factors of awakening that is equanimity. These seven dharmas are conducive to deliverance.

“There are eight dharmas that are conducive to awakening. What are they? They are the noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These eight dharmas are conducive to deliverance.

“There are nine dharmas that are the roots of joy. What are they? They are joy, contentment, trust, happiness, concentration, knowledge that sees things as they really are, nirvāṇa, passionlessness, and liberation. These nine dharmas are conducive to deliverance.

“There are ten dharmas that are conducive to awakening. What are they? They are the ten wholesome forms of conduct: abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from lying, abstaining from slander, abstaining from harsh words, not chattering inanely, not being covetous, not being malicious, and having right views. These ten dharmas are conducive to deliverance.

“This is the path that is conducive to deliverance. Śāriputra, whatever these wholesome dharmas conducive to awakening may be‍—those connected to morality, those connected to concentration, those connected to knowledge, those connected to liberation, or those connected to insight into the knowledge of liberation or to the noble truths‍—they are said to be paths that are conducive to deliverance.

“Moreover, what is said to be a path conducive to deliverance is something that leads to genuine attainment. Avoiding accumulating any phenomenon and avoiding diminishing, striving after, relinquishing, appropriating, or abandoning any phenomenon leads to genuine attainment. [MS.43.b] Why is this? It is because genuine attainment is not possible on the basis of a dualistic intellectual approach. [F.33.b] Possessing the knowledge that sees the actual nondual nature of all phenomena is the path that is conducive to deliverance, and the Tathāgata instructs sentient beings in this path that is conducive to deliverance.

“And this confidence of the Tathāgata is known in all assemblies. It satisfies all assemblies, refreshens all assemblies, exhilarates all assemblies, and gladdens, delights, and engages all assemblies. It is the practice of great compassion, and it is the same as the nature of things, real, actual, not inaccurate, unchanging, and imperturbable. It does not appear or perish. It is indisputable, as no one can dispute the confidence of the Tathāgata. One cannot challenge the indisputable confidence of the Tathāgata. It is the same as the nature of things, the same as the face of the totality of phenomena, unobstructed in all the vast stretches of the ten directions of the world. Thus, being in possession of immeasurable, innumerable, inconceivable, unequaled, inexpressible qualities and a mind filled with great compassion, the Tathāgata expounds the path that leads to deliverance.

“When sentient beings understand this and engage with it, the genuine elimination of suffering follows, and this, Śāriputra, is the fourth of the tathāgata confidences. With this confidence, the Tathāgata roars a true lion’s roar in the assembly, asserts the state of the supreme bull, and turns the holy wheel that no ascetic, brahmin, god, māra, or brahmā of this world has legitimately turned.

“Thus, Śāriputra, the four types of confidence of the Tathāgata are boundless. Just as space is boundless, Śāriputra, [F.33.b(b)] so, too, are the four types of confidence of the Tathāgata boundless and unable to be comprehended by any sentient being. Śāriputra, if one could claim that there is a limit to space, then one could also claim to find a limit to the Tathāgata’s confidences. When the bodhisatva learns of this inconceivable confidence of the Tathāgata, he develops great faith, trust, and confidence, and he is without uncertainty and doubt. The Tathāgata brings him pleasure, joy, and satisfaction, and since these four types of confidence are as inconceivable as space, he considers them to be truly wondrous and extraordinary.”

The Lord then spoke these verses:

“These, Śāriputra, are the inconceivable confidences of the Tathāgata, in which the bodhisatva has great faith, trust, and confidence and about which he is without uncertainty and doubt. The Tathāgata brings him pleasure, joy, and satisfaction, and as these confidences are as inconceivable as space, he considers them to be truly wondrous and extraordinary.

“Śāriputra, what is it about the inconceivable great tathāgata-compassion of the Tathāgata that leads the bodhisatva to have faith, trust, and confidence, and so forth and to consider it to be truly wondrous and extraordinary? Śāriputra, it should be understood that because of this great compassion, the tathāgatas never abandon sentient beings [MS.44.b] but constantly engage with them all. They work to bring sentient beings to maturity, and they never give up. [F.34.b] This great tathāgata compassion is so immeasurable, so inconceivable, so incomparable, so boundless, so inexpressible, and so strong that it cannot easily be put into words.

“How so? Because the Tathāgata has attained awakening, he has great compassion for sentient beings. He is just as compassionate as he is awakened. What is the Tathāgata’s attainment of awakening like? The Tathāgata’s attainment of awakening is rootless and without foundation. What is the root and the foundation in this context? The root is separate existence, and the foundation is false mental constructs. The Tathāgata understands these completely because of his awakening, which is the same as sameness, and it is therefore said that the Tathāgata has fully realized the awakening that is rootless and without foundation. With great compassion for sentient beings, the Tathāgata sees that sentient beings do not understand rootlessness and lack of foundation, and so he pledges to help them understand.

“Moreover, Śāriputra, awakening is tranquility and peace. What are tranquility and peace in this context? Tranquility relates to the internal, and peace relates to the external. How so? The eye is empty of self and owner, and as this is its nature, it is said to be tranquil. Likewise, the ear, the nose, the tongue, the body, and the mind are empty of self and owner, and as this is their nature, they are said to be tranquil. When it is understood that the eye is empty, there is no attraction to form, and this is why it is called peace. When it is understood that the rest, up to and including mind, are empty, there is no attraction to mental phenomena and so forth, and this is why it is called peace. With great compassion for sentient beings, the Tathāgata sees that they do not recognize tranquility and peace, and so he pledges to help them understand.

“Moreover, Śāriputra, the awakening fully attained by me is naturally radiant. In what way is it radiant? As it is natural, it is not defiled. It is like space. [F.35.a] It has the nature of space. It merges with space. It is the same as the sameness of space. Radiance means being completely natural, but as ordinary beings do not appreciate this natural quality of radiance, [MS.45.a] they are afflicted by adventitious defilements. With great compassion for sentient beings, the Tathāgata sees that they do not recognize this natural radiance, and so he pledges to help them awaken to it.

“Moreover, Śāriputra, the awakening fully attained by me is free of exertion and abandonment. In what way is it free of exertion, and in what way is it free of abandonment? It is said to be free of exertion because one does not hold on to phenomena. It is said to be free of abandonment because there is no apprehension of phenomena. In this regard, the Tathāgata has arrived at the confluence of the rivers of exertion and abandonment, where there is no exertion and no abandonment. The Tathāgata does not see in terms of this or that, and therefore the Tathāgata has completely realized all phenomena beyond conflicting views. This is why he is referred to as the one who understands things just as they are, a tathāgata. With great compassion for sentient beings, the Tathāgata sees that they do not recognize this freedom from exertion and from abandonment, and so he pledges to help them see it.

“Moreover, Śāriputra, the awakening fully attained by me has no attributes, and it is not an object. In what way is it without attributes, and in what way is it not an object? As it is not an object of eye consciousness, it does not have attributes. As it is not a form that can be observed, it is not an object. Neither is it an object of the others, up to and including mind consciousness, and so it does not have attributes. As it is not a mental phenomenon that can be observed, it is not an object. Therefore, Śāriputra, as it does not have attributes and is not an object, it is the domain of the noble ones. What is the domain of the noble ones? The three realms are the domain of the noble ones. [F.35.b] With great compassion for sentient beings, the Tathāgata sees that the domain of the noble ones is not the domain of all ordinary, immature beings, and so he pledges to help them realize it.

“Śāriputra, awakening is not of the past. It is not of the future. It is not of the present. It is the same with regard to the three times, and it has cut through the three spheres. In what way has it cut through the three spheres? It does not engage with thoughts of the past, it does not pursue ideas of the future, and it is not occupied with thoughts in the present. With great compassion for sentient beings, the Tathāgata sees that they do not recognize this sameness of the three times, the purification of the three spheres, which is not limited by mind, thoughts, or consciousness and does not conceptualize the past, think about the future, or elaborate on the present, and so he pledges to help them realize it.

“Śāriputra, awakening is an unembodied and unconditioned complete realization. It is not perceived by the eye consciousness, and is likewise not perceived by the others, up to and including the mind consciousness. It is said to be unconditioned as it is not something that appears, disintegrates, or remains. In this way one can say that it is free from the three spheres and unconditioned. One should understand the conditioned in the same way one understands the unconditioned. How should one thus understand the conditioned? There are no phenomena that have a real essential nature. As there are no real entities there, there is no duality.49 With great compassion for sentient beings, the Tathāgata sees that they do not recognize the unembodied and unconditioned, and so he pledges to help them realize it.

“Śāriputra, awakening is an indivisible state of complete realization. In what way is it indivisible, and in what way is it a state? It is the state of truth: as it is unsupported, it is indivisible. It is the state of the totality of phenomena: as it is not varied, it is indivisible. It is the summit of existence: as it is immovable, it is indivisible. It is the state of emptiness: as it cannot be apprehended, it is indivisible. It is the state of freedom from attributes: [F.36.a] as it is unimaginable, it is indivisible. It is the wishless state of freedom from aspirations: as it is without engagement, it is indivisible. It is the state of no sentient beings: [MS.45.b] as its nature is devoid of sentient beings, it is indivisible. It is the state of space: as it cannot be apprehended, it is indivisible. It is the unborn state: as it is unceasing, it is indivisible. It is the unconstructed state: as it is not distracted, it is indivisible. It is the state of awakening: as it is tranquil, it is indivisible. It is the state of nirvāṇa: as it is not something to be accomplished, it is indivisible. Śāriputra, with great compassion for sentient beings, the Tathāgata sees that they do not recognize this indivisible state, and so he pledges to help them realize it.

“Śāriputra, awakening is not realized by means of the body or by means of the mind. How so? The body is lifeless, powerless, and ineffective, like grass, plaster, wood, rock, or a reflection. The mind is like an illusion, a mirage, like the reflection of the moon on water. One can say that awakening is a realization of body and mind. This is, however, just a conventional way of approaching awakening. Awakening cannot be expressed verbally in any way, as anything physical or mental, as phenomena or non-phenomena, as existence or nonexistence, as truth or falsity. How so? Awakening cannot be expressed verbally by means of any phenomena, as there are no conventional words applicable to awakening. Just as space is not a condition and cannot be expressed, awakening is not a state that can be expressed. Therefore, Śāriputra, when searching for the true state of things, all phenomena are without expression. One does not find expressions in phenomena, nor does one find phenomena in expressions. With great compassion for sentient beings, the Tathāgata sees that they do not understand and recognize that this is the way phenomena work, and so he pledges to help them realize it.

“Śāriputra, awakening cannot be grasped and does not rest anywhere. In what way can it not be grasped, [F.36.b] and in what way does it not rest anywhere? It cannot be grasped by visual cognition, and as it cannot be seen as form, it does not rest anywhere. It cannot be grasped by the other forms of cognition up to and including mental cognition, and as it cannot be apprehended as a mental object, it does not rest anywhere. So it is, Śāriputra, that the Tathāgata has realized awakening that cannot be grasped and does not rest anywhere. With this realization, the eye does not grasp and form does not rest anywhere, so consciousness is not fixed in any way. With this realization, the other faculties up to and including the mind do not grasp and mental phenomena do not rest anywhere, so consciousness is not fixed in any way. This unfixed consciousness knows the mental states of all sentient beings. How does it know them? There are four ways in which the minds of sentient beings become fixed. What are they? The mind can become fixed on form, and the mind of sentient beings can become fixed on feeling, perception, and mental conditioning. These are the four ways in which the minds of sentient beings become fixed, and the Tathāgata has come to know these ways of being fixed as unfixed. With great compassion for sentient beings, the Tathāgata sees that they do not recognize the way in which things are ultimately unfixed, and so he pledges to help them realize it.

“Śāriputra, awakening is a designation of emptiness. Because of emptiness, awakening is empty, and because of this emptiness, all phenomena are empty. The Tathāgata has realized that emptiness is indeed exactly how all phenomena are. Could it then be that because of emptiness the realization of emptiness does not take place? The Tathāgata knows that emptiness and awakening are a single principle. One cannot make any distinction between these two things, emptiness and awakening. [MS.46.a] This phenomenon of nonduality and indivisibility has no name, no attributes. One cannot access it, one cannot engage with it in any way, and one cannot practice it. What is said to be empty is devoid of inclinations and grasping. Ultimately there is no phenomenon that is apprehended, and as it is empty in this manner it is described as empty. [F.37.a] Space is called space even though there is no way to describe space, and likewise the empty is called empty even though there is no way to describe emptiness. In this way, one engages with all phenomena and gives them conventional designations, but the name is not something that is inherent in the object or its parts. This is how the Tathāgata understands all phenomena. As he understands that they are primordially unborn and unarisen, he is liberated and not confined in any way. With great compassion for sentient beings, the Tathāgata sees that ordinary, immature beings are not free and do not recognize this, and so he pledges to help them realize it.

“Śāriputra, awakening is like space. Space is neither homogeneous nor heterogeneous, and awakening too is neither homogeneous nor heterogeneous. Just as one cannot say that phenomena are either homogeneous or heterogeneous because they do not really exist, the Tathāgata’s full understanding of all phenomena, Śāriputra, is neither homogeneous nor heterogeneous. He fully understands that the smallest phenomenal entity is neither homogeneous nor heterogeneous, and however many phenomena there are, he knows them as such with his genuine knowledge. What is genuine knowledge? After not existing, phenomena come about, and after existing, they disintegrate. They come about without an owner, and they disintegrate without an owner. Arising and destruction take place on the basis of conditions, but there is no thing there that takes place or ceases. It is said that the Tathāgata teaches the Dharma in order to put an end to worldly paths. With great compassion for sentient beings, the Tathāgata sees that they are not able to put an end to worldly paths, and so he pledges to help them put an end to them.

“Śāriputra, awakening is the state of things just as they are. What is the state of things just as they are? In the same way as awakening, form also does not change because it is just as it is. [F.37.b] In the same way as awakening, feeling, perception, mental conditioning, and consciousness do not change because they are just as they are. In the same way as awakening, the earth element, the water element, the fire element, and the wind element do not change because they are just as they are. Just as it is with awakening, so is it with the eye element, [MS.46.b] the element of form, the element of eye consciousness, and so forth, the mind element, the element of mental phenomena, and the element of mind consciousness‍—these are merely ideas one has about phenomena, as in the case of the cognition of skandhas, elements, and sense fields. The Tathāgata fully understands their state just as it is; he understands it unmistakenly. It will be the same in the future as it was in the past, and in the time in between. All these things are unarisen from the very beginning. They do not pass away in the end, and they are transcendent in the time in between. This is the state of these things just as they are. In this way, all things are like a single thing, and a single thing is like all things. Thus, the state of these things just as they are is that there is no singularity or plurality. With great compassion for sentient beings, the Tathāgata sees that they do not realize the state of things just as they are, and so he pledges to help them realize it.

“Śāriputra, awakening is to make use of qualities while dwelling in the absence of qualities. What are qualities and what is the absence of qualities in this regard? Śāriputra, what is called qualities is engagement with wholesome conduct, while what is called the absence of qualities is the fact that no phenomena can be apprehended. What is called qualities is to dwell in the nondwelling mind, while what is called the absence of qualities is the concentration that is free from attributes, the entryway to liberation. What is called qualities is the mind that ponders, reckons, and examines, while what is called the absence of qualities is beyond pondering. In what way is it beyond pondering? There is no conscious activity anywhere. With what is called qualities there is examination of compounded things. [F.38.a] With the absence of qualities, there is direct realization of the uncompounded. With great compassion for sentient beings, the Tathāgata sees that ordinary, immature beings do not recognize this utilization of qualities and the absence of qualities, and so he pledges to help them realize it.

“Śāriputra, awakening is undefiled and without clinging. What is it to be undefiled and what is to be without clinging in this regard? To be ‘undefiled’ is to be free from the four defilements: the defilement of desire, the defilement of existence, the defilement of ignorance, and the defilement of views. To be without clinging is to be free from the four types of clinging: clinging to desire, clinging to existence, clinging to views, and clinging to morality and rituals. All who engage in these four types of clinging are blinded by ignorance and drenched by the waters of desire. When one adheres to a self, one clings to skandhas, elements, and sense fields. [MS.47.a] Because he knows the root of this self-clinging thoroughly and has purified himself, the Tathāgata is able to successfully purify sentient beings. He who has fully purified himself does not harbor any sort of assumption. He who harbors assumptions because of engaging in superficial mental activity is not able to engage in non-superficial mental activity, because of his ignorance. He who does not allow ignorance to proliferate does not see the appearance of the twelve limbs of existence, and there is then no birth. To be free of birth is to arrive at certainty. When one arrives at certainty, the clear, explicit truth is established. When the clear, explicit truth is established, one has arrived at the ultimate truth. The ultimate truth is that no person really exists. The truth that no person exists is the truth of inexpressibility. The truth of inexpressibility is the reality of dependent origination. The reality of dependent origination is the reality of phenomena. The reality of phenomena is the reality of the Tathāgata. That is why it is said that one who sees dependent origination sees the Dharma, and one who sees the Dharma sees the Tathāgata. Thus, when he sees, [F.38.b] searching for the truth, he does not see anything. What is ‘anything’ in this regard? It is the freedom from attributes and the lack of anything that is apprehended. One who sees the freedom from attributes and the lack of anything that is apprehended sees what is real. In this way, the Tathāgata’s full understanding of all phenomena is the same as sameness. With great compassion for sentient beings, the Tathāgata sees that ordinary, immature beings do not recognize this undefiled quality that is free of clinging, and so he pledges to help them realize it.

“Śāriputra, awakening is pure, stainless, and free of blemishes. In what way is it pure, stainless, and free of blemishes? As it is emptiness, it is pure. As it lacks attributes, it is stainless. As it is without aspiration, it is free of blemishes. As it is without birth, it is pure. As it lacks conceptual formation, it is stainless. As it is without clinging, it is free of blemishes. As it is natural, it is pure. As it is completely purified, it is stainless. As it is luminous, it is free of blemishes. As it is without elaboration, it is pure. As it does not elaborate, it is stainless. As its elaborations have subsided, it is free of blemishes. As it is just as it is, it is pure. As it is the totality of phenomena, it is stainless. As it is the summit of existence, it is free of blemishes. As it is space, it is pure. As it is the sky, it is stainless. As it is the firmament, it is free of blemishes. As it is understanding of the internal, it is pure. As it is unmoved by the external, it is stainless. As it does not conceive of the internal and the external, it is free of blemishes. As it is understanding of the skandhas, it is pure. As it is the nature of the elements, it is stainless. As it rejects the sense fields, it is free of blemishes. As it knows that cessation is in the past, it is pure. As it knows that the unarisen is in the future, it is stainless. As it has knowledge based in the totality of phenomena in the present, it is free of blemishes. Thus, purity, stainlessness, and freedom from blemishes relate to a single state, the state of tranquility. Tranquility is being calmed. To be calmed is to be at peace. One is then said to be a sage.

“Thus, [F.39.a] space is just like awakening. Awakening is just like phenomena. Phenomena are just like sentient beings. Sentient beings are just like a field. A field is just like nirvāṇa. So it is said that all phenomena are the same as nirvāṇa. As it is the final state, it has no adversary. As it has no adversary, it is primordially pure, primordially stainless, and primordially free of blemishes. The Tathāgata has fully understood all phenomena of form and of no form in this way and has beheld the world of sentient beings. He thus engages with sentient beings with the great compassion that is known as the play of purity, stainlessness, and freedom from blemishes.

“Thus, Śāriputra, [MS.47.b] the great compassion of the Tathāgata, which is pure, stainless, and free of blemishes, is always effortlessly engaged. It will never falter, and it is completely unobstructed in the vast realms of the ten directions of the world. Śāriputra, the great compassion of the Tathāgata is boundless. If one could claim that there is a limit to space, then one could also claim that there is a limit to the Tathāgata’s great compassion. When the bodhisatva learns of the inconceivable great compassion of the Tathāgata, he develops great faith, trust, and confidence, he has no uncertainty or doubt, and so forth, and as his great compassion is as inconceivable as space, he considers it to be truly wondrous and extraordinary.”

Then, in order to clarify this further, the Lord spoke these verses:

“This, Śāriputra, is the inconceivable great compassion of the Tathāgata, in which the bodhisatva has great faith, trust, and confidence, without uncertainty and doubt. The Tathāgata brings him pleasure, joy, and satisfaction, and as his great compassion is as inconceivable as space, he considers it to be truly wondrous and extraordinary. [B7]

“Śāriputra, what are the Tathāgata’s inconceivable unique buddha qualities, given which the bodhisatva has great faith, trust, and confidence, and so forth and considers them to be truly wondrous and extraordinary? Śāriputra, the Tathāgata has eighteen unique buddha qualities, and equipped with these qualities the Tathāgata roars a true lion’s roar in the assembly, asserts the state of the supreme bull, and turns the holy wheel that no ascetic, brahmin, god, or māra of this world has legitimately turned.

“What are these eighteen unique buddha qualities? Śāriputra, the Buddha does not err, and neither the immature nor the learned can legitimately accuse him of any bodily violation. Why is this? It is because the lords, the buddhas, are unerring in their bodily conduct. The Tathāgata conducts himself with grace. Looking ahead and all around, with graceful limbs, carrying his robes and bowl, he goes from place to place. He leaves and returns, [F.40.b] walks, stands, sits, and lies down, and enters and leaves villages and towns, without the soles of his feet touching the ground. Wherever he steps, thousand-spoked wheels appear on the ground, and sweet-smelling lotuses spring forth. The sentient beings who have been born as animals who come in contact with the feet of the Tathāgata enjoy comfort for seven nights, and when they pass away, they are reborn in the fortunate heavenly realms. Although his robes are not in contact with even four inches of the body of the Tathāgata, the wind named the howler is not able to stir them. The radiance of his body reaches as far as the Incessant Hell, filling the sentient beings there with pleasant sensations. Thus, Śāriputra, the Tathāgata makes no bodily errors. [MS.48.b]

“Likewise, Śāriputra, the Tathāgata makes no verbal errors, and neither the immature nor the learned can legitimately accuse him of any verbal violation. Why is this? Śāriputra, it is because the Tathāgata speaks when it is timely, he speaks authentically, he speaks truly, he speaks appropriately, and he speaks accurately. What he says is well stated. What he says is pleasing to all sentient beings. What he says is not repetitive. What he says is meaningful and beautiful. When he utters even a single sound, it delights the minds of all sentient beings. It is thus said that the lords, the buddhas, truly make no verbal errors.

“Likewise, Śāriputra, the Tathāgata makes no mental errors, and neither the immature nor the learned can legitimately accuse him of any mental violation. Why is this? Śāriputra, the Tathāgata does not lose his focus. He performs all the activities of awakening without abandoning his commitment, and he does so with the unimpeded vision of knowledge. Thus the Tathāgata makes no mental errors, and he therefore teaches the Dharma so that sentient beings, too, may overcome their mental errors. This is the first of his unique buddha qualities.

“Moreover, [F.41.a] Śāriputra, the Tathāgata never makes any ill-considered noise that Māra and his retinue, the gods, or non-Buddhists might use against him. Śāriputra, the Tathāgata is neither noisy nor loud in response to anything. The Tathāgata is truly without addictions or anger, and he is not encouraged if sentient beings praise him, nor does he become agitated if sentient beings criticize him. The Tathāgata does not express regret or sorrow when any of his activities do not bring excellent results or achieve their intended aim. The Tathāgata does not quarrel with the world, and therefore the Tathāgata never makes any ill-considered noise. The Tathāgata is unaffected by strife, and he is without egotism, without attachment, without clinging, and free from all knots. These are the reasons the Tathāgata never makes any noise. [MS.49.a] And just as he does not make any ill-considered noise, he teaches the Dharma so that sentient beings, too, may avoid all types of ill-considered noise. This is the second of his unique buddha qualities.

“Moreover, Śāriputra, the Tathāgata never lacks awareness: he never experiences any confusion with regard to any phenomenon. Because of his liberative meditative states, his attainments of concentration, he is able to see all the mental activities and flickerings of sentient beings without obstruction, and thus he is free from confusion. He is undeluded when it comes to presenting teachings that accord with the merit of a particular individual. Since his knowledge that sees the past, the present, and the future is unobstructed, his command of meaning, objects, etymology, and eloquence is unfaltering. Thus the Tathāgata himself is unfaltering, and his knowledge sees the past, the present, and the future without obstruction. He therefore teaches the Dharma to all sentient beings without any lack of awareness. This is the third of his unique buddha qualities.

“Moreover, Śāriputra, the Tathāgata [F.41.b] does not become unfocused in his mind: whether he is walking, standing, sitting, lying down, eating, speaking, or remaining silent, the Tathāgata is constantly focused. He has attained the penultimate profound state of concentration and remains in unobstructed meditation. There is no sentient being in any state of being, whether focused or unfocused, who is able to observe the mind of the Tathāgata, except with the Tathāgata’s blessing. Thus, the Tathāgata remains always focused, and he therefore teaches the Dharma to sentient beings so that they might develop concentration. This is the fourth of his unique buddha qualities.

“Moreover, Śāriputra, the Tathāgata does not entertain preferences, which lead to unbalanced states of mind. How so? In the field of the Tathāgata there are no preferences, because his field is imperishable, like space. The Tathāgata has no preferences with regard to sentient beings because they are by nature indistinguishable. There are no preferences in the buddha field of the Tathāgata, because from the perspective of the knowledge of sameness, the totality of phenomena is indivisible. The Tathāgata has no preferences with respect to phenomena, because their actual nature is free from attachment. The Tathāgata does not favor beings who uphold morality, nor does he become angry with the immoral. He does not give benefits to those who provide service, nor does he reject those who act offensively. He is not indifferent to those who are receptive to training, nor does he have contempt for beings immersed in error. The Tathāgata stays balanced in relation to all phenomena, and so it is said that the Tathāgata does not entertain preferences. In this way, the Tathāgata [F.42.a] does not entertain preferences, and thus he teaches the Dharma to all sentient beings so that they may eliminate preferences. This is the fifth of his unique buddha qualities.

“Moreover, Śāriputra, the equanimity of the Tathāgata is not unconsidered. How so? The equanimity of the Tathāgata is related to the path of cultivation and does not exist without the path of cultivation. The equanimity of the Tathāgata is related to the cultivation of the mind, the cultivation of morality, [MS.49.b] and the cultivation of wisdom, and it does not exist without the cultivation of wisdom. The equanimity of the Tathāgata is connected with knowledge and does not exist in the presence of confusion. The equanimity of the Tathāgata is otherworldly and does not exist together with involvement in worldly matters. The equanimity of the Tathāgata is conducive to what is noble, and it is not conducive to what is ignoble. The equanimity of the Tathāgata sets the holy wheel in motion and does not abandon compassion for sentient beings. The equanimity of the Tathāgata comes from his own nature, not from that of others. Furthermore, Śāriputra, the equanimity of the Tathāgata is not elated or dejected. It is neither high nor low. It does not rest and is imperturbable. It is free from duality. It is beyond addition and subtraction. It considers the right moment and does not transgress the temporal. It is imperturbable, unconceited, free of mental constructions, undiscriminating, not cultivated, nonconceptual, real, genuine, actual, not false, and not anything different. Such is his perfect equanimity, Śāriputra, and the Tathāgata teaches the Dharma to all sentient beings so that they may attain equanimity. This, Śāriputra, is the sixth of his unique buddha qualities.

“Moreover, Śāriputra, the zeal of the Tathāgata is never given up. What is meant by zeal here? [F.42.b] It is the zeal for wholesome conduct. What does that imply? It implies that the Tathāgata’s zeal for great love is never given up, his zeal for great compassion is never given up, his zeal to teach the Dharma is never given up, his zeal to train sentient beings is never given up, his zeal to bring sentient beings to maturity is never given up, his zeal for seclusion is never given up, his zeal to encourage others to become bodhisatvas is never given up, and his zeal for the Three Jewels to endure is never given up. The Tathāgata is not driven by zeal; knowledge is foremost. This is the zeal of the Tathāgata, and in order to instill the zeal for unsurpassed omniscience in all sentient beings, he teaches them the Dharma. This is the seventh of his unique buddha qualities.

“Moreover, Śāriputra, the vigor of the Tathāgata is never given up. This is what the vigor of the Tathāgata is like. His vigor is such that he never abandons beings who are responsive to training, and his vigor is such that he is never disheartened when he encounters those who wish to hear the Dharma. If the Tathāgata encounters someone who wishes to hear the Dharma, a suitable vessel for the Dharma who has the good fortune of not becoming weary when he hears the Dharma, then the Tathāgata does not turn away from this opportunity but teaches the Dharma continually, with no concern for food. Because of his concern for sentient beings, the Tathāgata will enter as many buddha fields as there are grains of sand of the river Ganges, and wherever there are beings to be trained by the Buddha, even just one, the Tathāgata will not display any sign of fatigue in body, speech, or mind. The Tathāgata remains serene in body, speech, and mind. He engages with vigor. He speaks highly of vigor. Through genuinely engaging with vigor, sentient beings will attain noble liberation, and it is that vigor that he extols to sentient beings. This, Śāriputra, [MS.50.a] is the eighth of his unique buddha qualities.

“Moreover, Śāriputra, [F.43.a] the Tathāgata’s awareness of all things in all ways and of all things at all times is never given up, because the Tathāgata’s awareness is free from distraction. How so? The moment the perfectly awakened Tathāgata became an unsurpassed, fully accomplished buddha, he could see the mindstreams of all sentient beings in the past, future, and present, and from the moment of his awakening, the awareness of the Tathāgata has never been distracted. The knowledge of the Tathāgata, by which he knows the ways of sentient beings, will not be lost. The Tathāgata does not lose his awareness of the conduct of sentient beings in relation to the three types of sentient beings, their acquisition of their faculties, and the states of mind that motivate them. As he teaches the Dharma to sentient beings, the Tathāgata does not need to employ his awareness to recollect, contemplate, or analyze. He makes no mistakes. How can that be? It is because there is no deterioration in his awareness. Self-aware and undistracted, he teaches the Dharma to sentient beings. This, Śāriputra, is the ninth of the Tathāgata’s unique buddha qualities.

“Moreover, Śāriputra, the concentration of the Tathāgata is never given up. The concentration of the Tathāgata is the sameness of all phenomena. It is the absence of any differences between phenomena. It is endowed with the actual nature of all phenomena. Why does the Tathāgata not lose his concentration? Whatever suchness is, that is what his concentration is like. Whatever his concentration is like, that is what suchness is. He rests in this sameness, and that is why he is ‘concentrated.’51 The sameness of the very peak of attachment is the sameness of the very peak of nonattachment. The sameness of the very peak of anger is the sameness of the very peak of the absence of anger. The sameness of the very peak of confusion is the sameness of the very peak of the absence of confusion. [F.43.b] The sameness of the very peak of the conditioned is the sameness of the very peak of the unconditioned. The sameness of the very peak of saṃsāra is the sameness of the very peak of nirvāṇa. He actualizes this sameness, and that is why it is said that there is no deterioration in the concentration of the Tathāgata. How can that be? It is because his sameness is never given up; it is not corrupted. Further, although the concentration of the Tathāgata is not dependent on the eye and not dependent on the ear, the nose, the tongue, the body, or the mind, the Tathāgata does not lack faculties. His concentration is not reliant on the earth element. It is not reliant on the water, fire, or wind element. [MS.50.b] It is not reliant on the realm of desire, form, or formlessness. It is not reliant on this world, and it is not reliant on the world beyond. As it is not reliant on anything, it is never given up. Therefore, as the Tathāgata’s concentration is never given up, he teaches the Dharma to all sentient beings in order that they may achieve this concentration. This, Śāriputra, is the tenth of the Tathāgata’s unique buddha qualities.

“Moreover, Śāriputra, the wisdom of the Tathāgata is never given up. What is the wisdom of the Tathāgata?52 It is a full understanding of all phenomena. It is a knowledge that is unaffected by others. It is a knowledge that is able to make things clear for other sentient beings, for other people. It is a knowledge that comes from skill in detailed, nondual53 analysis. It is a knowledge that understands everything that is said. It is a knowledge that, by employing a single expression, is able to continue teaching for a hundred thousand eons. It is a knowledge that can alleviate the doubts that come from such questions as ‘how’ or ‘why.’ It is a knowledge that is always unimpeded. It is a knowledge that teaches by assigning one to whichever of the three vehicles is appropriate. It is a knowledge that comprehends sentient beings’ eighty-four thousand kinds of mental activity. It is a knowledge that can assign what is appropriate among the eighty-four thousand categories of teaching. This understanding of the Tathāgata is boundless and imperishable because his teaching with wisdom is imperishable. [F.44.a] Therefore, the wisdom of the Tathāgata is never given up, and he thus teaches the Dharma to sentient beings so that they may attain imperishable wisdom. This, Śāriputra, is the eleventh of his unique buddha qualities.

“Moreover, Śāriputra, the liberation of the Tathāgata is never given up. What is the liberation of the Tathāgata? The liberation of the śrāvakas lies in the fact that they follow only verbal expressions. The liberation of the pratyekabuddhas comes from their contemplation of conditions. The liberation of the lords, the buddhas, is their freedom from all sorts of clinging and ideas of duality. Liberation implies that one is not bound from the outset, one does not continue at the end, and one does not remain in one’s present state. It is freedom from grasping at the duality of eye and form. In the same way, it is freedom from grasping at the dualities of ear and sound, of nose and smell, of tongue and taste, and of body and physical objects. It is a liberation that is based on the absence of grasping and the absence of attachment. Knowledge is the natural luminosity of the mind, and that is why it is said that the wisdom inherent in a single moment of thought can lead to the realization of unsurpassed perfect awakening. As he is perfectly awakened, the Tathāgata teaches the Dharma to sentient beings. This, Śāriputra, [MS.51.a] is the twelfth of the Tathāgata’s unique buddha qualities.

“Moreover, Śāriputra, all the Tathāgata’s bodily activity is preceded by knowledge and accompanied by knowledge. The Tathāgata trains sentient beings by performing certain bodily activities. He trains sentient beings by speaking. He trains sentient beings by remaining silent. He trains sentient beings by consuming food. He trains sentient beings by means of his spiritual practice. He trains sentient beings by means of the major characteristics. He trains sentient beings by means of the minor marks. He trains sentient beings by means of his invisible crown protrusion, [F.44.b] by just being seen, by emitting radiance, by walking in a certain manner, and by entering and leaving towns. There is nothing in the conduct of the Lord Buddha that does not lead to sentient beings being trained. Therefore, it is said that all the Tathāgata’s bodily activity is preceded by knowledge and accompanied by knowledge. This, Śāriputra, is the thirteenth of the Tathāgata’s unique buddha qualities.

“Moreover, Śāriputra, all the Tathāgata’s verbal activity is preceded by knowledge and accompanied by knowledge. How so? The instructions that the lords, the buddhas, give are not useless. His prophecies are not trite. His utterances are well articulated. The speech of the Tathāgata is informative, instructive, not haughty, not base, not evasive, not stuttering, not dishonest, not harsh, not rough, and not inaccessible. It is soft, desirable, not dull, not fickle, not oppressive, not hurried, not frantic,54 with correct pronunciation, articulate, beautiful, melodious, strong, clear, sonorous, friendly, sweet, helpful, delightful, honorable, splendid, immaculate, and clear. It is not defective, not confusing. It is glowing, unimpeded, coherent, illuminating, and straightforward. It is not feeble, not fragmented, not rattling. It brings joy. It leads to physical well-being. It leads to mental rapture. It pacifies desire. It pacifies anger. It eliminates confusion. It overcomes māras. It demolishes evil. It conquers opponents. It makes things known. It is the booming of drums. It delights the wise. It is like the sound of the song of the cuckoo, the sound of Indra, the sound of Brahmā, the sound of the waves of the ocean, the sound of clouds, the sound of the earth, the sound of the curlew, the sound of the cry of the peacock, the sound of the pheasant, the sound of geese, the sound of the swan, [F.45.a] the roar of the king of beasts, the sound of the lute, the guitar, drums, the conch, or cymbals. It is informative, instructive, intelligible, charming, worth paying attention to, profound, and not like the mindless bleating of sheep. It is what gives rise to the root of happiness and to the wholesome. Words and expressions are uncorrupted. Sentences are well formulated. Words and meanings are related. The words conform with the Dharma. They are timely, relevant, and not excessive. He teaches, knowing whose abilities are adequate and whose are not. It is ornamented with generosity. It is purified by morality. [MS.51.b] It is accomplished through patience. It burns with vigor. It is made pleasant by concentration. It is fulfilled through wisdom. Its provisions are love. Its compassion is unwearied. It shines with empathetic joy. It is fulfilled through equanimity. It provides one with the three vehicles. It keeps the lineage of the Three Jewels unbroken. It establishes on the path the three types of sentient beings. It purifies the three liberations. It cultivates truth. It cultivates knowledge. It is blameless in the eyes of the wise. It is praised by the noble. It is as immeasurable as space. It is endowed with the best of all qualities. This, Śāriputra, is the nature of the Tathāgata’s speech, and this is why it is said that all the Tathāgata’s verbal activity is preceded by knowledge and accompanied by knowledge. This, Śāriputra, is the fourteenth of the Tathāgata’s unique buddha qualities.

“Moreover, Śāriputra, all the Tathāgata’s mental activity is preceded by knowledge and accompanied by knowledge. How so? The Tathāgata does not express himself through his mind. It is not by means of mental capacity or consciousness that the Tathāgata expresses his knowledge, that he becomes the lord of knowledge. The knowledge of the Tathāgata can engage with the minds of all beings. It adapts to the mentalities of all beings. [F.45.b] It is completely separate from the consciousness of all beings. It can reflect on all phenomena. In all concentrations, it is beyond the influence of others. It has transcended the idea of an object. It is free from conditioned arising. It is removed from the three forms of existence. It has transcended all forms of selfishness. It is liberated from all demonic patterns. It has left all illusion and deceit behind. It has abandoned all egoism and sense of possession. It is free of the cataracts of ignorance and confusion. It has fully cultivated the different aspects of the path. Like the heavens, it cannot be conceptualized. It is indivisible from the totality of phenomena. This, Śāriputra, is the way in which all the Tathāgata’s mental activity is preceded by knowledge, and this, Śāriputra, is the fifteenth of the Tathāgata’s unique buddha qualities.

“Moreover, Śāriputra, the Tathāgata’s vision of knowledge has unimpeded and unobstructed access to the past. How does it have this unimpeded access? Śāriputra, whatever may or may not have occurred in the past, the Tathāgata knows these buddha fields and is able to recount them. Whatever may have occurred within these buddha fields, manifesting as grass, bushes, herbs, and woods, he is aware of it all. Whatever may have occurred within these buddha fields, manifesting as the bodies of sentient beings and labeled as sentient beings, he is aware of it all. Whatever may have occurred within the buddha fields of various kinds of beings, in various forms, he is aware of it all. However many buddhas may have appeared, however many teachings on the Dharma each of these tathāgatas may have delivered, he is aware of them all. However many beings may have gone through the training of the Śrāvakayāna, and however many may have gone through the training of the Pratyekabuddhayāna, he is aware of them all. He has detailed knowledge of the buddha fields. He has detailed knowledge of the community of mendicants. He has detailed knowledge of the lifespans of sentient beings, [F.46.a] and he has detailed knowledge of the bases of phenomena. He understands the process of inhalation and exhalation. He understands the pleasures of enjoying good food. The Tathāgata knows the processes of death and rebirth of every being in the past. He knows their various abilities, their various forms of conduct, and their various inclinations. He knows their mental continua. He knows and is able to recount the states of mind that are continuous and the states of mind that arise. His knowledge stems from direct perception and from inference. One cannot find any mental patterns governed by the past in the Tathāgata. Such is the knowledge with which the Tathāgata teaches the Dharma faultlessly, adjusted to the inclinations of sentient beings. This, Śāriputra, [MS.52.a] is the sixteenth of the Tathāgata’s unique buddha qualities.

“Moreover, Śāriputra, the Tathāgata’s vision of knowledge has unimpeded and unobstructed access to the future. The Tathāgata knows all the tathāgatas who in the future will appear or disappear, who will come into existence or not come into existence. The Tathāgata knows the fires that will burn at the end of an eon, the waters that will churn and the winds that will rage. He knows the buddha fields that will manifest, the earth element that will be present within these buddha fields, the minute particles of dust that will exist, and the grass, bushes, herbs, and woods that will grow there. He knows the constellations of stars that will be there. He knows the lords, the buddhas, who will appear in the buddha fields, each and every one. He knows the pratyekabuddhas, the śrāvakas, and the bodhisatvas who will appear. He knows the edible enjoyments, the in-breaths and the out-breaths, the journeys, the dwellings, and the spiritual practices that will appear. [F.46.b] He knows the sentient beings who, being within the vast range of influence of any of the many tathāgatas, will be liberated through the Pratyekabuddhayāna or the Śrāvakayāna, and he knows the sentient beings who will be liberated through the Mahāyāna. He knows all this. He knows the places, the buddha fields‍—each and every one‍—where sentient beings will take birth, and the minds and mental states that appear and will appear. The Tathāgata knows all this. Even though the Tathāgata knows all this, the Tathāgata’s future mental stability is not disturbed. With this insight into the future, the Tathāgata teaches sentient beings. This, Śāriputra, is the seventeenth of the Tathāgata’s unique buddha qualities.

“Moreover, Śāriputra, the Tathāgata’s vision of knowledge has unimpeded and unobstructed access to the present. How does it have this unimpeded access? Śāriputra, the Tathāgata knows the buddha fields in the ten directions in the present by means of three ways of counting. He knows all present phenomena. He knows all present bodhisatvas, as well as the śrāvakas and pratyekabuddhas of the present. He knows every present constellation of stars. He knows every present blade of grass, shrub, herb, and wood. [MS.52.b] He knows and can recount the whole present earth element in the ten directions down to the most finely crushed particles of dust. He knows and can recount the whole water element down to the tiniest drop of water as small as a hair’s breadth. He knows and can recount the whole fire element, flames that ignite and go out. He knows and can recount the whole wind element, which makes the realm of form effective. [F.47.a] He knows and can recount in minute detail the whole space element. He knows the diverse present realm of living beings. He knows the present realm of hell. He knows what causes one to be born there, and he knows what causes one to leave that state. He knows the present realm of animals. He knows what causes one to be born there, and he knows what causes one to leave that state. He knows the present spirit world governed by Yama. He knows what causes one to be born there, and he knows what causes one to leave that state. He knows the present realm of human beings, and he knows what causes death there. He knows the present realm of the gods. He knows what causes one to be born there, and he knows what causes death there. He knows the present mental continua of all sentient beings. He knows their states of affliction. He knows the state that is free from afflictions. He knows all the present sentient beings who can be trained, and he knows those who cannot be trained. This is what the Tathāgata knows, and still the Tathāgata does not entertain any notions of duality. Remaining in nonduality, he teaches the Dharma to all sentient beings. This, Śāriputra, is the eighteenth of the Tathāgata’s unique buddha qualities.

“These, Śāriputra, are the eighteen unique buddha qualities that the Tathāgata possesses and with which he completely overwhelms his surroundings with fiery, magnificent, glorious, wondrous and extraordinary true qualities, glowing, glittering and shining as he travels throughout all the vast worlds in the ten directions. Śāriputra, these eighteen unique buddha qualities are therefore [MS.53.a] boundless. [F.47.b] Śāriputra, just as space is boundless, so, too, are these unique buddha qualities of the Tathāgata boundless. Śāriputra, if one could claim that there is a limit to space, then one could also claim that there is a limit to the unique buddha qualities of the Tathāgata. When the bodhisatva, the great being, learns of these unique buddha qualities of the Tathāgata, he develops great faith, trust, and confidence, and he has no uncertainty or doubt about them. They bring him pleasure, joy, and satisfaction, and as these qualities are as inconceivable as space he considers them to be truly wondrous and extraordinary.”

This is what the Lord said. After the Sugata had said this, he, the teacher, continued as follows:

“Śāriputra, these are the Tathāgata’s eighteen unique buddha qualities, and with them the tathāgata, arhat, fully accomplished Buddha roars a true lion’s roar in the assembly, asserts the state of the supreme bull, and turns the holy wheel that no ascetic, brahmin, god, or māra in this world has legitimately turned.

“Śāriputra, given these ten inconceivable qualities, a bodhisatva with firm devotion has great faith, trust, and confidence in the Tathāgata. He has no uncertainty or doubt about them. The Tathāgata brings him pleasure, joy, and satisfaction, and he considers him to be truly wondrous and extraordinary.” [B8]