Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

At that time, the Buddha said to Śāriputra: “These Bodhisattva-Mahāsattvas have already established themselves in pure faith, and are also able to faithfully accept and uphold the ten Inconceivable Characteristics of the Tathāgata, the Worthy One, the Perfectly Enlightened One. With sincere devotion, they uphold these teachings with purity, without confusion, without a trace of doubt or discrimination. They become even more joyful and elated, giving rise to a mind of rarity and preciousness. Śāriputra, what are the ten Inconceivable Characteristics of the Tathāgata?

“Śāriputra, the first is faith in the Tathāgata’s inconceivable physical appearance; the second is faith in the Tathāgata’s inconceivable voice; the third is faith in the Tathāgata’s inconceivable wisdom; the fourth is faith in the Tathāgata’s inconceivable radiance; the fifth is faith in the Tathāgata’s inconceivable precepts and impartial contemplation; the sixth is faith in the Tathāgata’s inconceivable supernormal powers; the seventh is faith in the Tathāgata’s inconceivable majestic power; the eighth is faith in the Tathāgata’s inconceivable fearlessness; the ninth is faith in the Tathāgata’s inconceivable great compassion; and the tenth is faith in the Tathāgata’s inconceivable unshared Dharma. Śāriputra, these are called the ten Inconceivable Characteristics. If there are Bodhisattva-Mahāsattvas who, for the sake of seeking the Dharma, arouse diligence, without cowardice, without retreat, without giving rise to any thought of giving up, and make such a vow: ‘I have not yet attained the inconceivable characteristics. I would rather have raging winds tear apart my body, causing my skin, flesh, tendons, and bones to endure immense suffering, even to the point that my blood and flesh dry up and are utterly exhausted—yet I shall definitely cultivate diligently, with unwavering effort, without a moment’s rest.’ Śāriputra, Bodhisattva-Mahāsattvas who have already attained faith and understanding, hear these ten Inconceivable Characteristics of the Tathāgata, they will faithfully accept and uphold them with pure and doubtless hearts, become even more joyful and elated, and give rise to a mind of rare and extraordinary reverence”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“The Buddha’s body is Inconceivable; it is the manifestation of the true Dharma body—

formless, unobservable, and only the Buddha’s children can deeply believe in it.

The myriad voices of beings in the six realms are Inconceivable,

and the Tathāgata speaks the Dharma according to their languages, enabling them to faithfully accept the realms of the Buddhas.

All sentient beings of every type, across the past, present, and future, have different capacities and faculties,

yet the Buddha can perceive and understand them all. Precisely because of this Inconceivable wisdom, beings are able to give rise to deep faith in him.

The boundless radiance of the Buddhas, the net of light, is Inconceivable—

filling the ten directions, illuminating the ocean of limitless Buddha-lands.

The Buddha’s precepts transcend the mundane world, not relying on worldly customs or norms.

The Buddha’s supernormal powers are Inconceivable, and the Bodhisattvas are able to believe in and practice them.

Sentient beings cannot comprehend the Tathāgata’s realm;

the Tathāgata abides constantly in meditative concentration, and his liberation is an Inconceivable domain.

The realms of Dharma do not mix or interfere with one another—only the Buddha’s majestic power can perceive this.

The various forms of wisdom of the Great Deity are like space—boundless and measureless.

For the benefit of a single sentient being, the Tathāgata abides through seas of countless kalpas to bring about their taming;

such is his great compassion.

Sentient beings harbor an ocean of various doubts,

yet the Buddha, with a single sound, causes them to rejoice and gain understanding. The fearless state of the Tathāgata is just such an Inconceivable realm.

The Buddha has accomplished all-knowledge, harmoniously perceiving all phenomena,

including the unshared Dharma of Buddhas. His omniscient wisdom fully illuminates all.

All these Inconceivable Characteristics are the characteristics of the Buddhas.

Those who are able to faithfully, reverently accept and practice them are those who have established themselves in wholesome faith.”

At that time, the Buddha said to Śāriputra: “Why is it that the Bodhisattva-Mahāsattvas are able to faithfully accept and uphold the Inconceivable physical appearance of the Tathāgata, with purity and without doubt, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence? Śāriputra, what is meant by the Tathāgata’s physical appearance is that it has forever eradicated all evil and unwholesome dharmas. Why is this so? Because the Tathāgata has already fully perfected all subtle and wholesome dharmas. The Tathāgata’s physical form is utterly free from all impure substances such as mucus, saliva, phlegm, pus, blood, urine, and excrement. Why is this so? Because the Tathāgata has long since been liberated from the constraints of bones, flesh, and sinews. The Tathāgata’s physical form is inherently pure and translucent. Why is this so? Because the Tathāgata has long since transcended all defilements of affliction. The Tathāgata’s physical form transcends the mundane world. Why is this so? Because it is not stained by worldly dharmas. The Tathāgata’s physical form is replete with immeasurable merit and virtue, the result of a long accumulation of the resources of merit and wisdom, and it is the reliance and refuge of the wisdom-life of all sentient beings. The Tathāgata’s physical form is cultivated and perfumed by immeasurable pure precepts, by immeasurable impartial contemplation, by immeasurable wisdom, liberation, and the wisdom and vision of liberation. The Tathāgata’s physical form is adorned and decorated with the flowers of manifold virtues.

“The Tathāgata’s physical form is like the subtle image in a bright and clean mirror, like the full, luminous moon in clear water, and like a shining of light. The Tathāgata’s physical form is Inconceivable, equal to space, pervading the entire Dharma realm. The Tathāgata’s physical form is pure and unstained, distant from all filth and defilement. The Tathāgata’s physical form is of the nature of non-conditioned existence, removed from all marks of the conditioned. The Tathāgata’s physical form is the body of space, the unequalled body, the unsurpassably unequalled body—it is a form beyond all comparison by any being in the three realms. The Tathāgata’s physical form is without metaphor and without likeness. The Tathāgata’s physical form is pure and undefiled, free from all afflictions, and its nature is inherently pure and translucent.

“Furthermore, Śāriputra, the Tathāgata’s physical appearance cannot be sought through the past, cannot be sought through the future, cannot be sought through the present, and cannot be sought through birth or caste. The Tathāgata’s physical appearance cannot be sought through color, cannot be sought through form, cannot be sought through beauty. The Tathāgata’s physical appearance cannot be sought through mind, cannot be sought through intention, cannot be sought through consciousness.

“The Tathāgata’s physical appearance cannot be sought through what is seen by the eye, cannot be sought through what is heard by the ear, cannot be sought through conceptual thoughts, cannot be sought through mental recognition. The Tathāgata’s physical appearance cannot be sought through the five aggregates, cannot be sought through the eighteen elements, cannot be sought through the twelve sense bases. The Tathāgata’s physical appearance cannot be sought through arising, cannot be sought through abiding, cannot be sought through disintegration and cessation. The Tathāgata’s physical appearance cannot be sought through grasping, cannot be sought through abandoning, cannot be sought through renunciation, cannot be sought through practice. The Tathāgata’s physical appearance cannot be sought through visible form, cannot be sought through physical features, cannot be sought through shape, cannot be sought through coming, and cannot be sought through going.

“The Tathāgata’s physical appearance cannot be sought through mindfulness fixed on observing precepts, cannot be sought through mindfulness fixed on impartial contemplation, cannot be sought through mindfulness fixed on cultivating right wisdom, cannot be sought through mindfulness fixed on seeking liberation, cannot be sought through mindfulness fixed on the wisdom and vision of liberation. The Tathāgata’s physical appearance cannot be sought through form-characteristics, cannot be sought through formlessness, cannot be sought through the characteristics of all dharmas.

“The Tathāgata’s physical appearance cannot be sought through the growth of power, cannot be sought through the growth of fearlessness, cannot be sought through the growth of unobstructed eloquence, cannot be sought through the growth of supernatural abilities, cannot be sought through the growth of great compassion, cannot be sought through the growth of the unshared Dharma of the Buddhas.

“Śāriputra, if Bodhisattva-Mahāsattvas wish to seek the Tathāgata’s physical appearance, they should seek it with a nature like an illusion, like a flame, like the moon reflected in water.

“Śāriputra, the Tathāgata’s physical appearance is the body of liberation characterized by emptiness, signlessness, and wishlessness; it is the body that is unchanging, free from disturbance or disintegration, free from discrimination, without reliance, and beyond conceptual thought. The Tathāgata’s physical appearance is the well-established and rightly abiding body that has attained immovability. The Tathāgata’s physical appearance is the body of the nature of formless form, the body of the nature of sensationless sensation, the body of the nature of perceptionless perception, the body of the nature of formationless formation, the body of the nature of consciousless consciousness.

“Śāriputra, the Tathāgata’s physical appearance is neither born nor extinguished; it is a body not made of the four great elements. The Tathāgata’s physical appearance is precisely the Dharma body—rare and hard to encounter. The Tathāgata’s physical appearance is not produced by the eye, not within form nor outside of form; it does not rely on the ear, and is not within sound nor outside of sound; it is not known by the nose, and is not within scent nor outside of scent; it is not revealed by the tongue, and is not within flavor nor outside of flavor; it does not unite with the body, and is not within touch nor outside of touch. The Tathāgata’s physical appearance does not move according to mind, nor according to intention, nor according to consciousness. It abides unmoved. It neither moves on its own nor is moved by external conditions.

“Śāriputra, the Tathāgata’s physical appearance is equal to space. The Tathāgata’s physical appearance pervades the Dharma realm. The Tathāgata’s physical appearance fills the realm of space. Śāriputra, this is the first Inconceivable Characteristic of Tathāgata I, his physical appearance. When Bodhisattva-Mahāsattvas hear that the Tathāgata’s Inconceivable physical appearance is like space, they faithfully accept and uphold it, pure and without doubt, becoming even more joyful and elated, giving rise to a mind of rare and extraordinary reverence.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“Having passed through innumerable koṭis and nayutas of kalpas, cultivating vast and boundless practices,

having purified the three karmas of body, speech, and mind, he realized the unsurpassable Buddha body.

With a heart of loving-kindness, he pervades the ten directions; arousing great compassion, he practices giving.

He forever abandons all forms of sexual misconduct, and thus attains the supreme body that is like space.

In the merit-field of all Buddhas, the Buddha’s children engage extensively in giving,

relinquishing treasures, garments, and so on, as numerous as the sands of the Ganges.

He upholds pure precepts with utmost caution, like a yak protecting its tail.

Even when enduring the pain of dismemberment, he gives rise to great patience toward enemies.

He diligently cultivates the pāramitās, passing through extreme exhaustion and hardship,

making great vows in pursuit of the eternal, indestructible Buddha body.

He delights in contemplating meditative absorptions, enjoys the vast cultivation of wisdom and skillful means,

delights in contemplating the true nature of the Dharma realm, and aspires to realize a body equal to the Dharma realm.

When his cultivation of the path to Buddhahood is perfected, he accomplishes unsurpassed, perfect awakening

and attains the vast, space-like body, pure, immaculate, and free from all defilement.

Without self, without person, with the intrinsic nature empty and tranquil, devoid of characteristics and beyond verbal expression,

he realizes this tranquil body that transcends all domains of visual consciousness.

With a purified mind and intention, detached from form and sound, his inherent nature is empty and serene, free of fabrication.

One who can see the true-suchness Dharma body sees all Buddhas of the ten directions.

Just like various illusory images—elephants, horses, madmen, and so on—

those confused and deluded fools view the worlds of the ten directions in such ways.

The infinite Buddhas of the past, present, and future abide equally in the body of Dharma-nature and suchness,

vast as the peerless, limitless space, pure as the supremely immaculate Dharma realm.”

“Śāriputra, this is the Tathāgata’s Inconceivable physical appearance. When Bodhisattva-Mahāsattvas faithfully accept and uphold it, pure and without doubt, they become even more joyful and elated, and give rise to a mind of rare and extraordinary reverence.”

At that time, the Buddha said to Śāriputra: “Why is it that the Bodhisattva-Mahāsattvas are able to faithfully accept and uphold, with purity and without doubt, the Inconceivable voice of the Tathāgata, and up to giving rise to a mind of rare and extraordinary reverence? Śāriputra, the Tathāgata appears in the world out of compassion for all sentient beings and extensively expounds the Dharma. The sounds he emits are perfectly suited to all listeners. Because the faculties and dispositions of the beings to be tamed differ, the voice of the Tathāgata pervades immeasurable worlds in the ten directions, causing all beings to give rise to joy. Śāriputra, however, although the Tathāgata’s voice reaches throughout the world, he does not give rise to such thoughts as: ‘I am teaching the Dharma to the assembly of bhikṣus, I am teaching the Dharma to the assembly of bhikṣuṇīs, to the upāsakas, to the upāsikās, to the Brahmins, to the Kṣatriyas, to the elders, to the devas, to the Brahmās, and so on.’ Nor does he give rise to thoughts such as: ‘I am now expounding the sūtras, gāthās, prophecies, verses, self-spoken discourses, discourses on causes and conditions, accounts of disciples’ former lives, former births, extensive teachings, teachings on rare dharmas, parables, treatises—these twelve divisions of the teachings.’ The Tathāgata never gives rise to prior conceptualizations in order to teach the Dharma. Śāriputra, the Tathāgata accords with the gatherings of various types of beings—whether they are assemblies of bhikṣus or assemblies of Brahmās—and teaches them the Dharma by means of various skillful and expedient means according to the conditions by which they hear. These beings, because they delight in hearing the Dharma, each assume that the Dharma sounds of the Tathāgata are emitted from the Buddha’s facial mouth. Yet, when the Tathāgata proclaims the Dharma, the various expressions and words do not obstruct one another, and beings each understand the meaning of the Dharma according to their own capacities. This is the Inconceivable aspect.

“Śāriputra, the Tathāgatas, due to the merits and virtues cultivated in past lives, have a resultant voice endowed with immeasurable and extraordinary characteristics. Namely: a voice imbued with kindness and moisture, a pleasant voice, a delightful voice, a pure voice, a stainless voice, a beautiful voice, a voice that is joyful to hear, a clear voice, a voice that is not harsh, a voice that is not sluggish, a voice that brings physical ease and comfort, a voice that causes the mind to leap with joy, a voice that makes the heart cheerful and at ease, a voice that evokes happiness and delight, a voice that is easy to understand, a voice that is easy to recognize, a voice that is upright, a lovable voice, a delightful voice, a joyous voice, a pleasing voice, a voice like the lion king’s roar, a voice like great thunder, a voice like the roar of the great ocean, a voice like the song of the kiṁnara, a voice like the kalaviṅka bird, a voice like that of Brahmā, a voice like the celestial drum, a voice of auspiciousness, a soft voice, a clear and smooth voice, a voice like deep and far-reaching thunder, a voice that causes all the faculties of all beings to rejoice, a voice that gains the approval of all assemblies, a voice that perfects all subtle and wondrous characteristics. Śāriputra, the Tathāgata’s voice is fully endowed with such extraordinary merits, as well as the adornment of immeasurable and boundless other virtues. Śāriputra, this is the second Inconceivable characteristic, the voice of the Tathāgata. When Bodhisattva-Mahāsattvas hear that the Tathāgata’s Inconceivable voice being endowed with immeasurable and extraordinary merits, they faithfully accept, uphold it purely without doubt, and grow ever more elated and joyful, giving rise to a mind of rare and extraordinary reverence.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“The Guiding Teacher proclaims the subtle Dharma sound, which is the most pure Brahmā sound.

Because this Dharma sound is perfectly complete and fully endowed, it causes all the hearts of the Brahmās to be filled with joy.

The Muni speaks subtle and wondrous sounds, naturally flowing from great compassion,

in harmony with kindness and compassion, and also in accord with sympathetic joy and equanimity.

Such a perfected sound can extinguish the fire of desire in sentient beings,

neutralize the poison of anger, and dispel the darkness of ignorance.

Even if all the immeasurable beings in the entire Jambudvīpa were to emit various kinds of sounds,

and even if one were to hear them all, ultimately they would still not lead to realization and liberation.

The various sounds of heaven, earth, and empty space likewise cannot awaken people to enlightenment.

Only by hearing the voice of the Holy Lord can one truly attain the ultimate quiescence of Nirvāṇa.

Beings with two legs, four legs, many legs, or no legs at all can,

through this voice, awaken to the Dharma of good and evil.

Within the three thousand great thousand world-systems, whether the sounds be low, medium, or high,

the Buddha is able to teach and transform beings according to their capacities, guiding them to realize liberation.

The Buddha proclaims the Dharma sound of non-discrimination,free from bondage and grasping.

It is dwelling in meditative absorption and revealing the ultimate truth. Those who hear it naturally have their afflictions extinguished.

Immeasurable sentient beings hear the voices of the Buddha, the Dharma, and the Saṅgh,

as well as the teachings of generosity, moral discipline, and forbearance. Such is the Tathāgata’s voice.

This voice is beyond measure. Its sound and wisdom are both boundless.

Only the wise Bodhisattvas can have deep faith in the Buddha’s voice without giving rise to doubt.”

At that time, the Buddha said to Śāriputra: “Why is it that the Bodhisattva-Mahāsattvas are able to faithfully accept and uphold the Inconceivable great wisdom of the Tathāgata, with purity and without doubt, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence? Śāriputra, the Tathāgata’s unobstructed wisdom and insight is inconceivable, and it arises within all dharmas accordingly. Therefore, Bodhisattva-Mahāsattvas are able to deeply believe in, accept, and truly uphold it, even to the extent of generating rare and extraordinary thoughts. Śāriputra, the Tathāgata, in order to cause sentient beings to give rise to faith, expounds extensively with analogies based on the Tathāgata’s prajñāpāramitā. Those with wisdom can thereby gain understanding. Śāriputra, suppose someone were to take all the grass, trees, stalks, branches, and leaves—even those as small as four fingers in length—from worlds as numerous as the grains of sand in the Ganges, and pile them into a great mountain, then burn them to ashes, grind them into ink powder, and scatter this powder across oceans in worlds also as numerous as the grains of sand in the Ganges. After hundreds and thousands of years, the ink powder would be thoroughly ground and dissolved into ink.

“Śāriputra, the Tathāgata has accomplished such unobstructed wisdom and insight that, relying on this wisdom, he can take a single drop of ink from that vast ocean and, through the power of wisdom, analyze and clearly know which particular world, which specific tree, which exact stalk, branch, flower, fruit, or leaf that drop originated from—knowing fully all their distinctions. Why is this? Śāriputra, because the Tathāgata is well-versed in penetrating the Dharma-realm, he is thus able to know in this way that the ink drop came from a specific tree in a specific world. In this way, the Tathāgata speaks progressively and extensively in analogy. Śāriputra, this is what is meant by the Tathāgata, the Worthy One, the Perfectly Enlightened One, possessing such great miraculous power, such great majestic power, such great noble authority. Therefore, Śāriputra, if there are virtuous men and women who purely and faithfully accept the Tathāgata’s great wisdom, and further give rise to a mind of affection and reverence toward the Buddha, then all the roots of goodness that those virtuous men and women possess are immeasurable and boundless, and they will swiftly reach the end of suffering. Why is this? Śāriputra, because the Tathāgata is well-versed in penetrating the Dharma-realm. Due to this penetration, if any sentient being gives rise to even a tiny bit of wholesome intention toward the Tathāgata, it will never be destroyed until they reach the end of suffering.

“Śāriputra, I shall now again speak an analogy to help those with wisdom understand the meaning through it. Śāriputra, suppose there is a man who lives a hundred years. This person takes the tip of a single hair and divides it into one hundred and fifty parts. He then takes one part of those and dips it into a single drop of water, and comes before me saying: ‘I boldly entrust this drop of water to you for safekeeping. When I need it in the future, please return it to me.’ At that time, the Tathāgata takes the drop of water and places it in the Ganges River, where it is swept along by the river’s waves and whirlpools, eventually merging into the great ocean. When the man’s hundred years are up, he comes to me and says: ‘Please return to me the drop of water I previously entrusted to you.’ Śāriputra, the Tathāgata has accomplished inconceivable wisdom. By relying on this wisdom, the Tathāgata, the Worthy One, the Perfectly Enlightened One, knows the exact location of that drop of water in the great ocean, and with the tip of one hair, he draws out that very drop and returns it to the man. Śāriputra, what does this analogy mean? It means that if a sentient being has once entrusted a single drop of the tiny wholesome water to the field of merit of the Tathāgata, it will not be lost for a long time. Therefore, Śāriputra, if virtuous men and virtuous women purely and faithfully accept the Tathāgata’s inconceivable wisdom, give rise to affection and reverence toward the Buddha, remember and recollect the Tathāgata, make all kinds of offerings, and even scatter fine flowers into the air as offerings, then all the roots of goodness of this person are immeasurable and boundless, and they will swiftly reach the end of suffering. Why is this? Śāriputra, because the Tathāgata is well-versed in penetrating the Dharma-realm. If anyone gives rise to a single thought of goodness toward the Tathāgata, it will never be destroyed until the end of suffering.”

At that time, the venerable Śāriputra addressed the Buddha, saying: “World-Honored One! Does the Tathāgata’s inconceivable great wisdom operate apart from consciousness?”

The Buddha said: “It does not.”

Śāriputra further asked, “World-Honored One! If that is not the case, then what is wisdom? What is consciousness?”

The Buddha said: “Śāriputra! There are four foundations upon which consciousness depends; consciousness abides relying on these, and thus they are called the ‘abidings of consciousness’. What are the four? The abiding of consciousness in form: consciousness clings to form, abides in form, and from this arises delight and attachment, gradually increasing, solidifying, and expanding. The abiding of consciousness in feeling: consciousness clings to feeling, abides in feeling, and from this arises delight and attachment, gradually increasing, solidifying, and expanding. The abiding of consciousness in perception: consciousness clings to perception, abides in perception, and from this arises delight and attachment, gradually increasing, solidifying, and expanding. The abiding of consciousness in volitional formations: consciousness clings to volitional formations, abides in volitional formations, and from this arises delight and attachment, gradually increasing, solidifying, and expanding. Śāriputra! Such manifestations are what is called consciousness.

“Then, what is called wisdom? It is what does not abide in the five aggregates of grasping and sees through the nature of the aggregate of consciousness—this is called wisdom. Moreover, Śāriputra! Consciousness refers to the ability to distinguish the earth element, water element, fire element, and wind element—this is called consciousness. Wisdom refers to not abiding in the four great elements, and yet skillfully penetrating the Dharma-realm of consciousness without separating from it—this is called wisdom.

“Further, Śāriputra! Consciousness refers to the ability to distinguish visual forms perceived by the eye, sounds heard by the ear, scents smelled by the nose, tastes tasted by the tongue, tactile sensations felt by the body, and mental objects known by the mind—this is called consciousness. Wisdom refers to the inner mind being calm, not clinging externally, relying solely on wisdom, and not generating discrimination or manifold discrimination toward any dharma—this is called wisdom. Furthermore, Śāriputra! Consciousness is produced from external conditions, from mental attention, and from discrimination—this is consciousness. Wisdom is without grasping or attachment, without clinging, without comprehension or discrimination—this is called wisdom. Again, Śāriputra! Consciousness abides in conditioned phenomena. Why? Because in unconditioned phenomena, consciousness cannot function. But if one can thoroughly penetrate unconditioned phenomena, that is called wisdom. Moreover, Śāriputra! Consciousness abides in arising and ceasing, while wisdom is beyond arising and ceasing, without any fixed abiding—this is called wisdom. Śāriputra! Such various manifestations, whether of consciousness or of wisdom, are what is called the Tathāgata’s third inconceivable characteristic, namely, the inconceivability of great wisdom. When Bodhisattva-Mahāsattvas hear of such inconceivable great wisdom that is free from all obstacles and obstructions, and that arises within all dharmas accordingly, they are able to deeply believe in, accept, and truly uphold it, even to the extent of generating rare and extraordinary thoughts.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“The grasses and trees of the ten directions’ worlds, as numerous as the immeasurable sands of the Ganges River,

are all burned into ink-ash and, over countless eons, ground within the great ocean.

The Tathāgata, with the profound and subtle wisdom of the Ten Powers, takes a single drop of that ink and shows it to sentient beings,

accurately discerning and clearly knowing the distinctions—such as which world and which specific tree it came from.

Likewise, the drops of water in the ten directions’ worlds are all fully comprehended by the Tathāgata’s wisdom,

which is vast like empty space，utterly unhindered and unobstructed.

The thoughts of sentient beings in the ten directions—their actions driven by greed, hatred, and delusion—

are all truly known by the Tathāgata, who perceives their increase, decrease, and liberation with perfect clarity.

The World-Honored One, who is endowed with the Ten Powers, has wisdom that completely illuminates the true nature of the Dharma-realm.

The Buddha is free from all discrimination and mental deliberation; therefore, the Buddha’s disciples are able to faithfully accept and uphold it.”

At that time, the Buddha said to Śāriputra: “Why is it that the Bodhisattva-Mahāsattvas are able to faithfully accept and uphold, with purity and without doubt the Inconceivable great radiance of the Tathāgata, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence? Śāriputra, it is because the Buddhas, the Tathāgatas, are skillful in penetrating the Dharma-realm, and thus they are inconceivable. Because of this penetration, all Tathāgatas emit great radiance that pervasively illuminates the three-thousand great-thousandfold world system without obstruction. Śāriputra, it is like when the sky is without clouds or mist, and the blazing sun shines forth its great light, illuminating the entire world. Śāriputra, just so, the Tathāgata, the Worthy One, the Perfectly Enlightened One emits great radiance that shines upon all. Śāriputra, it is also like this: the light of an oil lamp in the world is greater than the glow of a firefly—more illuminating, clearer, surpassing, supreme. The flame of a candle outshines the oil lamp. A bonfire in a courtyard surpasses a candle. The light emitted from medicinal herbs exceeds that of the bonfire. The brilliance of stars far exceeds the medicinal herbs. The full moon’s light again surpasses the stars. The blazing sunlight transcends the moon. The light from the bodies of the beings in the Heaven of the Four Great Kings, as well as the radiance from their palaces, walls, and ornaments, surpasses all the aforementioned lights, to an immeasurable degree.

“In this ascending progression, the radiance from the body, palaces, walls, and ornaments of beings in the Heaven of Heaven of Mastery over Others’ Emanations likewise surpasses the former lights. The light from the Brahmā-body Heaven, the Brahmā-minister Heaven, the Brahmā-assembly Heaven, the Great Brahmā Heaven, as well as the Limited Illumiations Heaven, the Immeasurable Illuminations Heaven, the Radiant Pure Heaven, the Limited Pure Heaven, even up to the Allover Pure Heaven, the Great Fruit Heaven, the Heaven of Perception, the Heaven of Perceptionless, the Heaven of Annoyance-less, the Heaven of Heatless, the Heaven of Auspicious Emerge, the Heaven of Auspicious Vision, and the Akanistha Heaven, all the radiance from bodies, palaces, walls, and ornaments surpass the previous radiance as described before.

“Even so, if one were to gather all the radiance from the Akanistha Heaven, and compare it with the radiance of the Tathāgata, the Perfectly Enlightened One, the Tathāgata’s light surpasses it—subtle, brilliant, supreme, clear, vast, peerless—beyond all comparison. Why is this so, Śāriputra? Because the Tathāgata’s radiance is inconceivable; it arises from the boundless accumulation of moral discipline, from the gathering of meditative concentration, from the gathering of wisdom, the gathering of liberation, and the gathering of the knowledge and vision of liberation—it arises from these immeasurable virtues. Śāriputra, all the radiance of the three-thousand great-thousandfold world system, when compared to the radiance of the Tathāgata, does not amount even to a hundredth part, nor even to a fraction such as an upaniṣad part. It cannot be compared by any such number or analogy. Śāriputra, it is like placing Jambūnada gold among ordinary gold: the ordinary gold, in comparison, becomes like a pile of ink, losing all its luster. Śāriputra, all the light in this three-thousand great-thousandfold world system is likewise unable to shine when placed before the light of the Tathāgata. All the radiance of the entire world—before the Tathāgata’s radiance—cannot be said to possess light, clarity, superiority, excellence, or unsurpassedness.

“Moreover, Śāriputra, you should now understand, the Tathāgata restricts the radiance to the span of one fathom out of pity for sentient beings. It is merely that even a tiny sliver, a mere trace of radiance produced through karmic causes, can pervasively illuminate the three-thousand great-thousandfold world system, such that even the light of the sun and moon would no longer appear. If it were so, day and night could no longer be distinguished, nor the phases of the moon, nor the passage of time or the seasons. Out of compassion for sentient beings, the Tathāgata appears to emit light within the span of just one fathom. Śāriputra, if the Tathāgata, the Worthy One, the Perfectly Enlightened One, were to give rise to the intention for his radiance to fill countless, numberless, boundless worlds, it would indeed pervade them all. Why is that? Śāriputra, it is because the Tathāgata has realized the foremost prajñāpāramitā. Śāriputra, I will now speak another analogy to clarify this principle so that those with wisdom may understand more deeply. Śāriputra, suppose someone were to grind the three-thousand great-thousandfold world system into fine dust, then carry that dust in their robe and travel eastward. After passing through a number of world systems equal to the number of dust particles, they drop a single grain of dust. Continuing this process, grain by grain, until all the dust has been dropped—yet still the worlds to the east are not exhausted. The same would be true for the south, west, north, the four intermediate directions, as well as above and below. Śāriputra, do you think anyone could reach the edge of these world systems?”

Śāriputra replied, “No, Bhagavān! No, Sugata!”

“Śāriputra, the radiance in all these worlds is immeasurable, boundless, inconceivable. Yet the radiance of the Tathāgata is supreme. All radiance, in the presence of the Tathāgata’s light, is not even one-hundredth of it, nor even an upaniṣad fraction of it. No numerical comparison or analogy can possibly measure up to it. Śāriputra, if the Tathāgata were to give rise to the intention for his radiance to fill all of these worlds, it would indeed pervade them all. Why? Because the Tathāgata has realized the foremost prajñāpāramitā. Śāriputra, the Tathāgata’s radiance encounters no obstruction. All walls, trees, Cakravāḍa Mountains, Great Cakravāḍa Mountains, Gandha-mādana Mountains, Mucilinda Mountains, Great Mucilinda Mountains, Īsādhara Mountains, Snow Mountains, Black Mountains, even the great Sumeru King of Mountains—none of them can hinder it. The Buddha’s light penetrates through them completely, pervading the three-thousand great-thousandfold world system.

“Śāriputra, sentient beings with shallow wisdom are unable to believe or understand the radiance of the Tathāgata. Some sentient beings see the Tathāgata’s light extending just one fathom; some wise beings see it reaching two fathoms; others see it extend one krośa. Still others, possessing great wisdom, see the Tathāgata’s radiance pervading the entire three-thousand great-thousandfold world system. Śāriputra, the Great Brahmā Kings, lords over hundreds and thousands of worlds, can see the radiance of the Tathāgata pervading hundreds and thousands of world systems. In such progressive layers, up to the Bodhisattva-Mahāsattvas who have already ascended to the upper grounds, they are able to see the Tathāgata’s radiance pervading immeasurable, boundless worlds. Śāriputra, the Tathāgata, out of compassion for sentient beings, again emits radiance that pervades a realm of beings as immeasurable as space itself. This is the Tathāgata’s fourth inconceivable characteristic—namely, the Inconceivability of Radiance. When Bodhisattva-Mahāsattvas hear the Tathāgata proclaim this radiance as inconceivable like space itself, they faithfully accept and uphold, with purity and without doubt, become even more joyful and elated, and give rise to a mind of rare and extraordinary reverence.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“The radiance of the suns and moons, the radiance of Śakra and Brahmā,

and even the radiance of the Akanistha Heaven—all of these cannot compare to the Buddha’s radiance.

The radiance of the Akanistha Heaven can illuminate the three-thousand great-thousandfold world system,

yet in comparison to the radiance from a single hair’s tip of the Tathāgata, it does not even amount to one-sixteenth.

The radiance emitted by the Tathāgata fills the entire realm of space.

Only those beings who are endowed with great wisdom can truly perceive it.

The Buddha’s radiance is boundless and limitless, just like space itself;

however, because sentient beings have differing faculties, their perceptions also differ.

It is like a person born blind, who cannot see the brilliance of the sun.

Because they cannot see it, they say, ‘There is no sunlight.’

In the same way, beings of shallow wisdom who cannot see the Buddha’s radiance declare,

‘The Buddha emits no radiance.’

Some see only a fathom of the Buddha’s radiance; some see it shine to a krośa;

others see it extend for a yojana; still others see the Buddha’s radiance filling the three-thousand great-thousandfold world system.

Bodhisattvas who have attained the holy grounds possess vast wisdom and radiance.

Some abides in the Eighth Ground, the Ninth Ground, or the Tenth Ground—

the radiance of the Tathāgata surpasses even that of these noble beings. His radiance is immeasurable and boundless,

performing the Buddha’s activities across inconceivable buddha-lands.

The realm of all Buddhas is inconceivable, and the radiance of the Buddha is likewise inconceivable.

Those who can give rise to faith in this, and their merits are both also inconceivable.”

At that time, the Buddha said to Śāriputra: “Why is it that the Bodhisattva-Mahāsattvas are able to faithfully accept and uphold the Inconceivable pure śīla and Samādhi of the Tathāgata, with purity and without doubt, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence? Śāriputra, you should understand this correct teaching: if a sentient being in this world upholds precepts that are pure and undefiled, then due to this purity, it should be known that this person has accomplished pure bodily karma, has accomplished pure verbal karma, and has accomplished pure mental karma. Although this person dwells long in the world, he is not tainted by worldly dharmas. It should be known that such a person is a brāhmaṇa, a person who stays far away from all evil actions, a śramaṇa, a quiet and tranquil one—this is what is called the foremost cultivator of dhyāna, the one who has attained the foremost Samādhi pāramitā. Śāriputra, such a sentient being is the Tathāgata. This is what is called the correct teaching. Why is that? Śāriputra, I have never seen in the heavenly realms or in the world—not among Māra, Brahmā, śramaṇas, brāhmaṇas, or among other devas, humans, or asuras—anyone who possesses the immeasurable, boundless, inconceivable merits of pure śīla and Samādhi like the Tathāgata does. Why is that? Śāriputra, it is because the Tathāgata has already realized the foremost śīla and Samādhi pāramitā. Śāriputra, do you now wish to hear the Buddha speak a simile for the Tathāgata’s śīla pāramitā?”

Śāriputra replied, “Now is the right time, Bhagavān! Now is truly the right time, Sugata! World-Honored One, if the bhikṣus hear the Buddha speak the simile of the Tathāgata’s śīla pāramitā, after hearing it, they should all uphold and receive it together.”

The Buddha said to Śāriputra, “Excellent! Excellent! I shall now explain it to you in detail. Śāriputra, what do you think? Between the realm of sentient beings and the great earth element, which is greater?”

Śāriputra replied, “According to my understanding of the meaning of what the Buddha has said, the realm of sentient beings is greater, not the great earth element.”

The Buddha said, “Exactly so. Śāriputra, the number of sentient beings is greater, not the great earth element. Śāriputra, suppose that in the three thousand great thousand worlds, all the sentient beings—whether born from eggs, wombs, moisture, or by transformation, whether with form or without form, with perception or without perception, or neither with perception nor without perception—all these beings, in a single kṣaṇa, or in one muhūrta, or even within one lava, simultaneously obtain human bodies. Śāriputra, after all these beings obtain human bodies, they simultaneously, within one kṣaṇa or one lava, achieve unsurpassed perfect complete enlightenment. Each Tathāgata then manifests the same number of Tathāgatas. Each manifested Tathāgata has a thousand heads; each head has a thousand mouths; and each mouth has a thousand tongues. At that time, all the manifested Tathāgatas fully possess the ten powers of the Tathāgata, the four fearlessnesses, the four unhindered knowledges, and they also possess the Buddha’s unobstructed, boundless, and inexhaustible eloquence. Śāriputra, these Tathāgatas, using such an immense number of tongues, each exercising boundless and inexhaustible eloquence, praise and extol the immeasurable merits of the śīla pāramitā of a single Tathāgata—yet even after hundreds of thousands of koṭis of nayutas great kalpas of such praise, they still could not exhaust the merits of the Tathāgata’s pure precepts.

“Śāriputra, the precept virtues of the Tathāgata are immeasurable, boundless, without end, and inconceivable. Likewise, the supreme wisdom of these Tathāgatas, and their unobstructed, unhindered, and inexhaustible eloquence are also without end and inconceivable. Even if all the manifested Tathāgatas were to simultaneously enter great Nirvāṇa, their praises and explanations of the Tathāgata’s many precept-virtues would still not be exhausted. Why is that? Because both the Tathāgata’s precept-virtues and the supreme, unobstructed eloquence of all the World-Honored Ones are inconceivable, immeasurable, and numberless—they are equal to the realm of space, utterly equal.

“Śāriputra, not only in the three thousand great thousand worlds: suppose that in the worlds of the eastern direction, as numerous as the sands of the Ganges River, all sentient beings there—likewise in the southern, western, northern directions, in the intermediate directions, above and below, in the ten directions, in worlds as numerous as the sands of the Ganges River—all of these sentient beings, in a single kṣaṇa or a single lava, simultaneously obtain human bodies and all attain Anuttara-samyak-sambodhi—just as previously described—even then, the precept-virtues of these Tathāgatas, and the supreme, unobstructed eloquence and wisdom of these Tathāgatas, are all inconceivable, immeasurable, numberless, and completely equal to space itself, without any difference. Why is that? Śāriputra, it is because the Tathāgata has realized the foremost śīla pāramitā.”

At that time, the Buddha said to Śāriputra: “Do you now wish to hear the Buddha speak a simile for the Tathāgata’s Samādhi pāramitā?”

Śāriputra replied, “Now is truly the right time. If the bhikṣus hear the Buddha speak the simile for the Tathāgata’s Samādhi pāramitā, after hearing it, they should uphold and practice it together.”

The Buddha said to Śāriputra: “Suppose one day, when this world has reached the end of a kalpa and the great fire begins to arise, with the appearance of a seventh sun, the entire three thousand great thousand worlds simultaneously catch fire—burning fiercely, burning everywhere, burning with extreme intensity. Śāriputra, you should know: even in such a world burning with fierce, blazing fire, wherever the Tathāgata may be—whether walking, standing, sitting in meditation, or lying down—that place will certainly give rise to ten kinds of extremely rare and inconceivable marvelous phenomena. Śāriputra, what are these ten marvelous phenomena? Wherever the Tathāgata walks or stands, the ground becomes naturally flat and level, without any human effort, as smooth as the palm of a hand. Śāriputra, this is the first kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, suppose, as previously described, the world is in a state of fierce, blazing fire. Wherever the Tathāgata walks, stands, sits, or lies down, that place naturally rises high and opens wide, free from rubble and broken stones. Śāriputra, this is the second kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, suppose, as previously described, the world is in a state of fierce, blazing fire. Wherever the Tathāgata walks, stands, sits, or lies down, that place naturally becomes vast, dignified, pure, and undefiled, becoming a place suited for the Tathāgata’s enjoyment. Śāriputra, this is the third kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, suppose, as previously described, the world is in a state of fierce, blazing fire. Wherever the Tathāgata walks, stands, sits, or lies down, that place naturally gives rise to fragrant grasses—green and fresh in color, soft and coiled to the right, with a delicate texture like kācilindi. Śāriputra, this is the fourth kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, suppose, as previously described, the world is in a state of fierce, blazing fire. Wherever the Tathāgata walks, stands, sits, or lies down, that place naturally causes eight kinds of meritorious waters to spring forth. These are: first, light in weight; second, cool in temperature; third, soft in quality; fourth, clear and pure; fifth, free from any filth; sixth, clean and refreshing; seventh, delightful to drink; eighth, safe to drink in abundance without causing harm. Śāriputra, this is the fifth kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, suppose, as previously described, the world is in a state of fierce, blazing fire. Wherever the Tathāgata walks, stands, sits, or lies down, a naturally cool breeze gently flows through, soft and continuous—this is the result of the Tathāgata’s past wholesome karma. Śāriputra, it is like this: in the midst of intense heat, someone, unable to bear the scorching weather, runs toward the Ganges River and jumps into the water to bathe. After the heat is relieved, his body and mind feel cool and joyful. He plays back and forth in the water, then comes ashore and strolls along the riverbank. From a distance, he sees a lush forest, its branches and leaves green and thick with shade, and he walks into it. Inside the forest, he sees fine resting places prepared—furnished with high-quality blankets, layered with soft cotton cushions, covered with beautiful textiles woven from kācilindi, and topped with overlapping fine white fabrics. Soft pillows are placed at both the head and foot of the bed. He climbs onto the bed and either sits or reclines. A cool breeze gently and steadily brushes in from all directions. Śāriputra, in the same way, when the Tathāgata walks, stands, sits, or lies down in this blazing world, a natural, continuous cool breeze arises. Śāriputra, this is the sixth kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, suppose, as previously described, the world is in a state of fierce, blazing fire. Wherever the Tathāgata walks, stands, sits, or lies down, rivers, lakes, and ponds naturally appear, and in those waters grow all kinds of marvelous flowers—such as utpala flowers, padme flowers, kumuda flowers, and puṇḍarīka flowers. These flowers are fragrant and richly colored, shining brightly, bringing joy to those who see them. Śāriputra, this is the seventh kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, suppose, as previously described, the world is in a state of fierce, blazing fire. Wherever the Tathāgata walks, stands, sits, or lies down, the plains, hills, and mountain slopes naturally give rise to a variety of marvelous flowers, such as atimuktaka, campaka, sumanas, vārsika, aśoka, pāṭala, kanila, talani, gautalani, and others. These flowers bloom beautifully and brightly, complete in color and fragrance, and when sentient beings see them, they give rise to thoughts of rare and special wonder. Śāriputra, this is the eighth kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, suppose, as previously described, the world is in a state of fierce, blazing fire. Wherever the Tathāgata walks, stands, sits, or lies down, the ground becomes as firm as vajra, indestructible. Śāriputra, this is the ninth kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, when the three thousand great thousand worlds reach the end of a kalpa, and the burning, the intense burning, the widespread burning, and the extremely blazing fire arise—at that time, wherever the Tathāgata walks, stands, sits, or lies down, that place becomes a sacred shrine of the Buddha. In all the worlds, the devas, Māra, Brahmā, śramaṇas, brāhmaṇas, as well as devas, humans, and asuras, all respectfully make offerings, show reverence, and worship that place. Śāriputra, this is the tenth kind of extremely rare and marvelous phenomenon that occurs there.

“Furthermore, Śāriputra, you should know that these ten kinds of extremely rare and marvelous phenomena are all the result of the Tathāgata’s past karmic power. Why is that? Śāriputra, it is because the Tathāgata is skillful in penetrating the Dharma-realm. Because of this penetration, the Tathāgata, the Worthy One, the Perfectly Enlightened One, abides in this Samādhi, relying on this meditative mind to enjoy the bliss of dhyāna without ever regressing. Even if uncountable great eons, as numerous as the sands of the Ganges River, were to pass, the Tathāgata would never lose the mind of Samādhi. Śāriputra, the Tathāgata, the Worthy One, the Perfectly Enlightened One, with this meditative mind, can abide for the time of one meal, or abide for one kalpa, a hundred kalpas, a thousand kalpas, even a hundred thousand kalpas; or abide for one koṭi kalpas, a hundred koṭi kalpas, a thousand koṭi kalpas, a hundred thousand koṭi kalpas, or even beyond that number. Why is this so? Because the Tathāgata, the Worthy One, the Perfectly Enlightened One, has accomplished the foremost Samādhi pāramitā. Through this accomplishment, the Tathāgata possesses such great miraculous power, great majestic power, and great noble strength.

“Śāriputra, it is like the devas dwelling in the realm of Neither-Thought-Nor-Non-thought-Heaven—those divine beings can sustain their consciousness upon a single object for eighty-four thousand kalpas, and until their meditative lifespan is exhausted, their mind does not shift to another object. Śāriputra, if even those devas can, through worldly meditative power, remain in concentration for so long, how much more so the Samādhi pāramitā realized by the Tathāgata—how could it not remain long and stable?

“Furthermore, Śāriputra, from the very night the Tathāgata, the Worthy One, the Perfectly Enlightened One, first attained Anuttarā-samyak-saṃbodhi, up until the night he enters great Nirvāṇa without remainder, during that entire period, the mind of the Tathāgata never departs from Samādhi. Therefore, this Samādhi is named: the mind without turning back, the mind without movement, the mind without contemplation, the mind without agitation, the mind without wandering, the mind without gathering, the mind without distraction, the mind without pride, the mind without sinking, the mind without guarding, the mind without concealment, the mind without desire or effort, the mind without opposition, the mind without withering, the mind without shaking, the mind without surprise or elation, the mind without drowsiness, the mind without discrimination, the mind without divergent discrimination, the mind without pervasive discrimination. This Samādhi is not dependent on the mind of consciousness, not based on the mind of the eyes, ears, nose, tongue, body, or mental consciousness. It is not based on the mind of form, sound, smell, taste, touch, or mental objects. It does not incline toward any dharma. It does not arise from knowledge. It does not contemplate the past, does not contemplate the future, and does not contemplate the present.

“Śāriputra, when the Tathāgata, the Worthy One, the Perfectly Enlightened One, abides in Samādhi, his mind is completely free—there is not a single dharma to be attained—yet he naturally gives rise to unobstructed wisdom and vision regarding all dharmas, precisely because his mind has no intention. Furthermore, Śāriputra, although the Tathāgata does not emerge from Samādhi and is free from mental activity and consciousness, he is still able to carry out all the activities of a Buddha—because no effort is needed.

“In this way, Śāriputra, when Bodhisattva-Mahāsattvas hear of the Tathāgata’s inconceivable śila and Samādhi, they faithfully accept and uphold, with purity and without doubt, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence?”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“Through countless, boundless hundreds of thousands of kalpas, in life after life of the past,

he upheld precepts, extensive learning, dhyāna concentration, and patience; diligence without heedlessness—these are the causes through which the Great Guide perfectly accomplished unsurpassed perfect enlightenment.

The most supreme karmic results are thus pure, and the subtle and vast purity of his precepts transcends the realms.

The precepts of the World-Honored One, endowed with the Ten Powers, are as pure as space—difficult to describe, free from defilement, just like the space.

From the night the Buddha first attained awakening, until the final night he entered Nirvāṇa,

his mind remained free from fabrication, without any stray or wandering thoughts. His profound Samādhi never diminished or regressed.

The precepts of the Sage of the Ten Powers never turned back, and so too his liberation and miraculous powers remained unshaken.

With single-minded stability, he abided through immeasurable kaplas. The Great Sage had no mental deliberation, nor did he give rise to divergent thoughts.

The Buddha’s wisdom is like space—not a realm conceivable by ordinary beings. It is clear and unobstructed, illuminating the three times—past, present, and future.

His wisdom is not shaped by thoughts or mental constructs, and never altered. Only the Buddha’s true offspring can deeply believe in and uphold such inconceivable.”

At that time, the Buddha said to Śāriputra: “Why is it that the Bodhisattva-Mahāsattvas are able to faithfully accept and uphold, with purity and without doubt, the inconceivable supernatual power of the Tathāgata, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence? Śāriputra! The supernatual powers attained by the Tathāgata, the Worthy One, the Perfectly Enlightened One, are inconceivable and inexpressible. Now I shall skillfully explain them to you. Śāriputra! The Tathāgata has often stated that among my Śrāvaka disciples who have attained supernatual powers, The Venerable Maha Maudgalyāyana is foremost. Śāriputra! Such supernatual powers—when observed through the method of measurement and comparison—reveal that the supernatual powers of the Śrāvakas cannot be equal to those of the Bodhisattvas. And when measuring and comparing the supernatual powers of the Śrāvakas and the Bodhisattvas, none are seen to equal the supernatual powers of the Buddhas, the Tathāgatas. Śāriputra! This is what is called the inconceivable supernatual power of the Tathāgata. These Bodhisattva-Mahāsattvas, in order to realize the Tathāgata’s supernatual powers, must double their efforts and give rise to the highest degree of diligence to attain realization. Śāriputra! Do you now wish to hear the Tathāgata expound parables about these inconceivable supernatual powers?”

Śāriputra said: “Now is indeed the time. If the bhikṣus hear the parables spoken by the Buddha concerning the supernatual powers, they should collectively uphold them after hearing.”

The Buddha said to Śāriputra: “Listen carefully, listen carefully, I shall explain this to you.”

Śāriputra said: “Indeed so, World-Honored One! We are willing to listen.”

The Buddha said to Śāriputra: “What do you think? Does The Venerable Maha Maudgalyāyana possess great supernormal powers?”

Śāriputra said: “In the past I have heard and received from the Buddha such a teaching: The Venerable Maha Maudgalyāyana is foremost among the Śrāvaka Saṅgha in supernormal powers.”

The Buddha said: “Indeed, indeed. Śāriputra! Now I shall broadly present a parable. Suppose that within the three thousand great thousand world systems, there is a multitude filled entirely with Śrāvakas, all of whom have attained supernormal powers like those of Maha Maudgalyāyana—so numerous as sugarcane stalks, bamboo groves, rice stalks, hemp plants, and dense forests. When these Śrāvakas manifest their various swift and diligent supernormal powers, they still cannot match the supernormal powers and transformations of the Tathāgata—not even to one hundredth, one thousandth, one hundred thousandth, one ten millionth, not even to one koṭi-th part, one hundred koṭi-th part, one thousand koṭi-th part, one hundred thousand koṭi-th part, nor even to a samkha-th part, khala-th part, gaṇana-th part, upamā-th part, or upaniṣad-th part. Why is this so? Because the Tathāgata, the Worthy One, the Perfectly Enlightened One, has attained the formost supernatural transformation pāramitā.

“Moreover, Śāriputra! Suppose the Tathāgata were to throw a single mustard seed upon the ground, and all the Śrāvakas, manifesting their various swift and diligent supernormal powers to their fullest extent, would still be unable to move that mustard seed even by the slightest tip of a hair. Why is this? Because the Tathāgata, the Worthy One, the Perfectly Enlightened One, has attained the formost supernatural transformation.

“Further, Śāriputra! Not only within the three thousand great thousand world systems—suppose in the eastern direction there were as many world systems as the sands of the Ganges River, and within all of these worlds all sentient beings, in the ten directions—whether born from eggs, born from wombs, or even those in the realm of neither perception nor non-perception—if all of these beings were Śrāvakas and had attained the foremost supernatural transformation powers, all like The Venerable Maha Maudgalyāyana, and they all manifested their various swift and diligent supernormal powers to the fullest extent, they still would not be able to move that mustard seed thrown by the Tathāgata even by the slightest tip of a hair. Why is this? Because the Tathāgata has attained the formost supernatural transformation pāramitā. Śāriputra! This is what is called the Tathāgata’s complete possession of such vast supernatural power, complete possession of such vast majestic virtue, and complete possession of such great supreme might.”

At that time, the World-Honored One again said to The Venerable Śāriputra: “Śāriputra! Have you ever heard that when the wind kalpa arises, there is a great wind named saṁghāta? When that wind blows, it lifts Mount Sumeru, the Iron Ring Mountains, the Great Iron Ring Mountains of the three thousand great thousand world systems, along with the four great continents, the eighty thousand small islands, the great mountains and great seas, and hurls them more than a yojana into the sky, then shatters them into fine dust?”

Śāriputra replied, “I have previously heard and accepted such a teaching in the presence of the Buddha himself.”

The Buddha said, “It is so, it is so. Śāriputra! Furthermore, when a wind-disaster arises, there is an even greater wind named saṁghāta. When that wind blows, it lifts Mount Sumeru, the Iron Ring Mountains, and the great oceans of the three thousand great thousand worlds a hundred yojanas high, and then shatters them into fine particles. Or it may blow them up two hundred yojanas, or four hundred, or five hundred, even up to one thousand yojanas, or three thousand, four thousand yojanas, and shatter them into fine dust; even up to immeasurable hundreds of thousands of yojanas, then reduce them all to dust. These dust particles are then scattered and vanish with the wind, leaving no trace at all—how much less could the mountains or rocks remain? What could survive such a force? This wind even rises upward and destroys the palaces of the Yāma Heaven, scattering them into fine dust—how could the palaces possibly remain?

“Thus, one after another, ascending through the heavens, it smashes and destroys the palaces of the Tuṣita Heaven, the Joy Emanation Heaven, the Heaven of Mastery over Others’ Emanations Heaven, Māra’s Heaven, the Brahmā Heaven, the Pure Light Heaven, and the Allover Purity Heaven. Even the dust of those palaces is completely scattered and leaves no trace—how could their walls and structures still exist?

“Śāriputra! Suppose a wind as powerful as the one just described were to suddenly rise and destroy the world. Even then, if it were to blow against the Tathāgata’s robe, it would not be able to move even a single hair’s breadth of it—how much less the edge of the robe or the whole garment? Why is this so? Because the Tathāgata, the Worthy One, the Perfectly Enlightened One, has accomplished inconceivable supernatural power, inconceivable deportment, inconceivable sublime conduct, and inconceivable great compassion.

“Moreover, Śāriputra! Suppose in the ten directions there are as many worlds as the sands of the Ganges River, and from each arise such enormous wheels of wind attempting to destroy those worlds. At that time, the Tathāgata may simply extend a single fingertip and carry those worlds elsewhere, or render the wind powerless and cause it to retreat instantly, and yet the Tathāgata’s supernormal powers, transformations, and all his abilities would not diminish in the slightest. Śāriputra! The Tathāgata’s supernormal powers are inconceivable, difficult to hear, and difficult to believe. Only the great Bodhisattva-Mahāsattvas are able to faithfully accept and uphold, with purity and without doubt, become even more joyful and elated, and give rise to a mind of rare and extraordinary reverence.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“Even if all sentient beings in the three realms were transformed into noble Śrāvakas

and all attained the perfection of supernatural power, just like The Venerable Maudgalyāyana,

yet with vast supernormal powers, if the Tathāgata were to drop a single mustard seed,

all those Śrāvakas displaying their powers would still be unable to move it even slightly.

Even if in all worlds of the ten directions, as numerous as the sands of the Ganges River,

there arose massive gales named vairambhaka and saṁghāta, reducing all those worlds into fragments—

such violent storms still could not stir the Perfect Knowledge One’s robe,

even by the weight of a single hair, despite using their full force.

But the Great Muni Sage, the Honored One of the Śākyas, with just a single strand of hair, can stop the fierce wind from arising.

Buddha possesses such immense supernatural power, boundless like space, limitless and measureless.”

“Śāriputra! This is what is called the Tathāgata’s inconceivable supernatual power. The Bodhisattva-Mahāsattvas faithfully accept and uphold, with purity and without doubt, become even more joyful and elated, and give rise to a mind of rare and extraordinary reverence.”