Dharma Torch

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

At that time, the Buddha told Śāriputra: “Why is it that the Bodhisattva-Mahāsattvasare able to faithfully accept and uphold, with purity and without doubt Tathāgata’s inconceivable powers, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence? Śāriputra, the Tathāgatas, the Worthy One, the Correct and Universal-Knowing One, have completely accomplished these ten kinds of powers, and because of this accomplishment, the Tathāgata is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage and Worthy, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform. Śāriputra, what are the ten powers of the Tathāgata? They are: the power of knowledge of knowing what is possible and what is not possible; the power of knowledge of knowing the results of karma; the power of knowledge of knowing various realms; the power of knowledge of knowing various understandings; the power of knowledge of knowing the various faculties of beings; the power of knowledge of knowing all paths of conduct; the power of knowledge of knowing the defilement and purity of meditation, liberation, Samādhi and samāpatti; ; the power of knowledge of recollecting past lives; the power of knowledge of knowing death and rebirth; and the power of knowledge of knowing the complete extinction of defilements. Śāriputra, because the Tathāgata has accomplished these ten kinds of powers, he is able to turn the Brahma wheel among the assembly—a turning which no being in the world can perform.

“Furthermore, Śāriputra, what is the Tathāgata’s power of knowledge of knowing what is possible and what is not possible? Śāriputra, the Tathāgata’s supreme wisdom of knowing what is and is not possible is the true knowledge that what is correct is known as truly correct, and what is wrong is known as truly wrong. Śāriputra, what is called correct? What is called wrong? Śāriputra, it is called wrong when it is baseless—for example, when bodily evil actions, verbal evil actions, and mental evil actions result in pleasant, delightful, lovable, and agreeable outcomes—this is not possible. It is called correct when it is well-grounded—for example, when bodily evil actions, verbal evil actions, and mental evil actions result in unpleasant, unpleasurable, unlovable, and disagreeable outcomes—this is possible. Again, Śāriputra, it is called wrong when it is baseless—for example, when good actions of body, speech, and mind result in unpleasant, unpleasurable, unlovable, and disagreeable outcomes—this is not possible. It is called correct when it is well-grounded—for example, when good actions of body, speech, and mind result in pleasant, delightful, lovable, and agreeable outcomes—this is possible.

“Again, Śāriputra, it is called wrong when it is baseless—for example, that through stinginess one could attain great wealth, through violating precepts one could be reborn in human or heavenly realms, through hatred one could obtain a handsome appearance, through laziness one could attain meditative absorption, that a distracted mind could enter right concentration, that through wrong views one could forever eliminate all habitual tendencies—such statements are without reason. It is called correct when it is well-grounded—for example, that through stinginess one will fall into poverty, through breaking precepts one will fall into the hells, the animal realm, or the realm of hungry ghosts, through hatred one will receive an ugly appearance, through laziness one cannot attain meditative absorption, a distracted mind cannot enter right concentration, and through wrong views one cannot eliminate all habitual tendencies—such statements are reasonable.

“Again, Śāriputra, it is called wrong when it is baseless—for example, that through giving one would fall into poverty, through keeping precepts one would fall into the hells, animal realm, or hungry ghost realm, through patience one would receive an ugly appearance, through diligence one would fail to attain meditative absorption, that a concentrated mind could not enter right concentration, that with noble wisdom one could not eliminate all habitual tendencies—such statements are without reason. It is called correct when it is well-grounded—for example, that through giving one can attain great wealth, through keeping precepts one can be reborn in the human or heavenly realms, through patience one receives a handsome appearance, through diligence one attains meditative absorption, a concentrated mind can enter right concentration, and with noble wisdom one can forever eliminate all habitual tendencies—such statements are reasonable.

“Furthermore, Śāriputra, it is called wrong when it is baseless—for example, that through killing one could attain long life, through stealing one could obtain great wealth, through sexual misconduct one could obtain a faithful wife—such statements are unreasonable. It is called correct when it is well-grounded—for example, that through killing one will receive a short lifespan, through stealing one will experience poverty, through sexual misconduct one’s wife will be unfaithful—such statements are reasonable. It is called wrong when it is baseless—for example, that through refraining from killing one would receive a short lifespan, through refraining from stealing one would become poor, through refraining from sexual misconduct one’s wife would be unfaithful—such statements are unreasonable. It is called correct when it is well-grounded—for example, that through refraining from killing one attains longevity, through refraining from stealing one attains great wealth, through refraining from sexual misconduct one obtains a faithful wife—such statements are reasonable.

“Furthermore, Śāriputra, the right and wrong of all these wholesome and unwholesome paths of action will now be summarized briefly with their key points. For instance, it is not possible that one who tells lies would not incur slander; it is possible that one who tells lies incurs slander. It is not possible that one who does not lie would incur slander; it is possible that one who does not lie does not incur slander. It is not possible that one who causes division would obtain a harmonious following; it is possible that one who causes division does not obtain a harmonious following. It is not possible that one who does not cause division would obtain a divisive following; it is possible that one who does not cause division obtains a harmonious following. It is not possible that one who speaks harsh and abusive words would often hear pleasing sounds; it is possible that one who speaks harsh and abusive words hears unpleasant sounds. It is not possible that one who refrains from harsh and abusive words would hear unpleasant sounds; it is possible that one who refrains from harsh and abusive words does not hear unpleasant sounds. It is not possible that someone who enjoys flowery and manipulative speech would have their words believed and accepted; it is possible that such a person would not be believed. It is not possible that someone who does not speak in a manipulative and flowery manner would not be believed; it is possible that such a person’s words would be trusted and accepted.

“Also, Śāriputra, it is not possible that one who is greedy and clings to possessions would not suffer loss of wealth; it is possible that such a person’s wealth will be lost. It is not possible that one who is not greedy and does not cling to possessions would suffer loss of wealth; it is possible that such a person’s wealth will not be lost. It is not possible that one with a hateful mind would not fall into the hells; it is possible that one with hatred will fall into the hells. It is not possible that one without hatred would not be reborn in a virtuous realm; it is possible that one without hatred will be reborn in a virtuous realm. It is not possible that one who holds wrong views and is influenced by wrong views could attain realization of the path; it is possible that such a person cannot attain realization. It is not possible that one who holds right views and is influenced by right views would fail to realize the noble Path; it is possible that one holding right views can attain realization of the noble Path.

“Furthermore, Śāriputra, it is not possible that one who has committed the heinous offenses of immediate retribution can have a mind at peace; it is possible that such a person’s mind is not at peace. Śāriputra, it is not possible that one who upholds the precepts in purity cannot have a mind at peace; it is possible that such a person’s mind is at peace. Śāriputra, it is not possible that one who clings to views of attainment can realize the perfection of forbearance; it is possible that such a person cannot realize it. It is not possible that one who has faith and understanding of emptiness cannot realize the perfection of forbearance; it is possible that such a person can realize it. Śāriputra, it is not possible that one who harbors regret can have a mind at peace; it is possible that such a person cannot have a peaceful mind. It is not possible that one whose mind is bound by afflictions can be at peace; it is possible that such a person cannot be at peace. Śāriputra, it is not possible that a woman could become a wheel-turning king, Indra , or Mahābrahmā; it is possible for a man. It is not possible that a woman, in her female form, can attain Buddhahood; it is possible after transforming from female into male and then attaining Buddhahood.

“Śāriputra, it is not possible that one who is on the path to Srotāpanna but has not yet realized the fruit could exit meditative absorption; it is possible only after realization of the fruit. It is not possible that one who has attained the fruit of Srotāpanna would undergo an eighth rebirth; it is possible that such a one would attain Nirvāṇa in the seventh life. It is not possible that one who has attained the once-returner fruit would undergo a third rebirth; it is possible that such a one would attain Nirvāṇa in this very life. It is not possible that one who has attained the non-returner fruit would fall back into this world; it is possible that such a one would attain Nirvāṇa in the realm where they are reborn. It is not possible that an Arhat would continue to be reborn; it is possible that such a one will no longer be reborn. Śāriputra, it is not possible that a noble one would seek a false teacher or adopt the marks of a false Dharma; it is possible that such a one would not seek false teachers nor adopt the marks of false Dharma. Śāriputra, it is not possible that a Bodhisattva who has attained the patient acceptance of the non-arising of dharmas would regress; it is possible that such a one will assuredly attain Bodhi without ever regressing.

“Furthermore, Śāriputra, it is called wrong when it is baseless—for example, that a Bodhisattva would rise from the seat of enlightenment without realizing Bodhi; this is not possible. It is called correct when it is well-grounded—for example, that a Bodhisattva remains seated at the site of enlightenment and only rises after attaining Buddhahood; this is possible. Śāriputra, it is called wrong—for example, to say that the Tathāgata still possesses continuing habitual tendencies; this is not possible. It is called correct that all habitual tendencies are forever severed in all Tathāgatas; this is possible. Śāriputra, if it is said that the wisdom of the Tathāgata is obstructed, this is not possible; the wisdom of the Buddha is unobstructed—this is possible. Śāriputra, if someone could see the crown of the Tathāgata’s head, this is not possible; that no one can see it—this is possible. Śāriputra, if someone could know the thoughts of the Tathāgata’s mind, this is not possible; that no one can know them—this is possible. Śāriputra, if it is said that the Tathāgata’s mind has fluctuations, this is not possible; the minds of all Buddhas, World-Honored Ones, always abide in Samādhi—this is possible. Śāriputra, if it is said that the Tathāgata speaks false and untrue words, this is not possible; that all Buddhas and Tathāgatas are speakers of truth, speakers of reality, speakers of the actual, speakers without deviation—this is possible. Śāriputra, to say that the Buddhas and Tathāgatas have faults—this is not possible; it is precisely because they are faultless that they are called Buddha, Bhagavān—this is possible. Śāriputra, the four kinds of fearlessness and the eighteen unique qualities of the Tathāgata should also be extensively explained and distinguished in this way.

“Furthermore, Śāriputra, it is called wrong when it is baseless—for example, that the Tathāgata in the present world still has obstacles and limited knowledge and vision; this is not possible. It is called correct when it is well-grounded—for example, that the Buddha, the Bhagavān, in the present world is free from all obstacles, with knowledge and vision fully perfected—this is possible. Śāriputra, this is the Tathāgata’s power of knowledge of knowing what is possible and what is not possible—Inconceivable, measureless, and boundless. Just like space is vast and without limits, the Tathāgata’s wisdom of knowing what is and is not possible is likewise boundless and without limits. If someone seeks the limits of the power of knowledge of the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, it is just like someone trying to find the boundary of space.

“Śāriputra, when the Bodhisattva-Mahāsattvas hear that the Tathāgata’s inconceivable power of knowledge of knowing what is and is not possible is like empty space, 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 ten directions of space have no boundary; likewise, the Tathāgata’s wisdom in distinguishing right from wrong is vast and without limit.

The Buddha can truly and accurately discern what is right and what is wrong, and accordingly expounds the profound Dharma to sentient beings.

To those who are spiritually mature and ready for liberation, the Buddha knows their capacities and preaches the Dharma to them;

when encountering those unfit for the path, the Buddha clearly knows they are not suitable recipients and thus refrains from teaching.

Even if all of space were to shift and the great earths of the ten directions were to crack simultaneously,

the supreme Buddha, revered both in the world and beyond, would not waver in the slightest in His wisdom that discerns right from wrong.“

“Śāriputra, this is the first kind of wisdom the Tathāgata possesses—the power of knowledge of knowing what is possible and what is not possible. Because of this accomplishment, the Tathāgata is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform.

“Furthermore, Śāriputra, what is the Tathāgata’s power of knowledge of knowing the results of karma? Śāriputra, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, with unsurpassed wisdom, can truly and accurately know the karmic actions of the past, future, and present, and the results produced by those actions. Regardless of the causes, locations, or the diverse kinds of resulting effects, all of these the Tathāgata is able to fully comprehend. Śāriputra, what does it mean to say that the Tathāgata truly knows? It means that the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, can truly know that if a past karma is a wholesome cause and is free from unwholesome causes, then in the future it will become a cause for a wholesome root. If a past karma is an unwholesome cause and is free from wholesome causes, then in the future it will become a cause for an unwholesome root. In all such cases, the Tathāgata can know them as they truly are. If there are karmic actions whose resulting retribution in the future tends toward an inferior condition, or other karmic actions whose retribution in the future tends toward a superior condition, in all such cases, the Tathāgata can know them truly and accurately.

“Moreover, Śāriputra, if some karmic actions produce retribution in the present life that tends toward an inferior condition, yet in future lives tend toward a superior condition; or if other karmic actions produce retribution in the present life that accords with superior conditions, but in future lives tend toward inferior conditions; or if some karmic actions produce retribution that is inferior both in the present and future; or if others produce retribution that is superior both in the present and future—in all such cases, the Tathāgata can know them truly and accurately. Furthermore, Śāriputra, there are karmic actions whose results were minor in past lives due to certain conditions, but will become vast in future lives due to other conditions; or there are karmic actions that were performed minimally but produce great advancement and powerful results; or others that were extensively performed, but result only in minor advancement—the Tathāgata can know all these situations as they truly are. Moreover, Śāriputra, some karmic actions produce retributions that serve as the cause for becoming of the Śrāvaka disposition; others lead to the Pratyekabuddha disposition; still others become causes for the Buddha-disposition—in all such circumstances, the Tathāgata can know them truly and accurately. Furthermore, Śāriputra, there are karmic actions that produce retributions of suffering in the present life but result in happiness in the future; there are karmic actions that produce happiness in the present life but result in suffering in the future; there are karmic actions that result in suffering in both present and future; and there are karmic actions that bring happiness in both present and future—in all such cases, the Tathāgata can truly and accurately know them as they are.

“Furthermore, Śāriputra, the Tathāgata truly knows the karma, the causes, and the various different retributions of all sentient beings in the past, future, and present. Whether directly or indirectly, whether they themselves remember or not, the Tathāgata fully and truly comprehends them. Having realized these, the Tathāgata expounds them truthfully for the benefit of sentient beings. Śāriputra, the Tathāgata, the Worthy One, the Perfectly and Fully and Rightly Awakened One, possesses boundless, limitless, inconceivable wisdom regarding karma in the past, future, and present, along with the causes, locations, and differing results of karma. Just as space is vast and without boundary, so too is the power of knowledge of the Tathāgata in knowing the differing retributions of karma—boundless and without limit. If someone seeks the boundary of the power of knowledge of the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, regarding karma and its diverse retributions, it is like seeking the boundary of space. Śāriputra, when the Bodhisattva-Mahāsattvas hear that the Tathāgata’s power of knowledge regarding karmic retributions is as inconceivable and boundless as space, 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 Tathāgata clearly understands the law of cause and effect and, through his wisdom, truly perceives all karmic forces

without obstruction across the three times—past, future, and present—accurately knowing all the actions of beings.

All sentient beings, within the five realms of rebirth, generate various causes of suffering and happiness.

Whether causes are transformed or afflictions are reversed, the all-illuminating Sugata knows them exactly as they are.

The various black and white karmic retributions manifest according to their corresponding conditions and causes,

and the Sugata understands them entirely and precisely—just like one would see a wish-fulfilling jewel in the palm of the hand.

Some karmic causes are small, yet will bring forth immeasurable results in the future.

Some causes are vast, but will yield only a small fruit. The Sugata truly knows all of these.

Some karmic causes will lead to the realization of the fruit of the Śrāvaka path, others to the Pratyekabuddha path,

and still others to the supreme, wondrous Buddha-wisdom. The Sugata knows all without omission.

Some karmas bring present suffering but future happiness;

others bring present pleasure but future suffering. The Sugata knows all of this exactly as it is.

Some karmas have causes and effects that are both painful; others have causes and effects that are both joyful.

Some karmas are both their own cause and their own result. The Sugata knows all of this truly and precisely.

Suffering retribution circulates within the three times, and sentient beings flow within the five paths of existence.

The most supreme and perfect wisdom of Bodhi can know all of this without error or deviation.”

“Śāriputra, this is the second kind of wisdom the Tathāgata possesses—the power of knowledge of knowing the results of karma. Because of this accomplishment, the Tathāgata is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform.

“Furthermore, Śāriputra, what is the Tathāgata’s power of knowledge of knowing various understandings? Śāriputra, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, with unsurpassed wisdom, is able to truly and accurately know that sentient beings—those ceaselessly revolving in saṃsāra—do not possess a single kind of desire or tendency, but instead have manifold desires and tendencies. The Tathāgata is able to completely know all of these. Śāriputra, I shall further explain in detail. Among those beings who revolve within saṃsāra, there are those who dwell in craving yet give rise to tendencies of hatred; there are those who dwell in hatred yet give rise to tendencies of craving; there are even those who dwell in delusion yet give rise to tendencies of craving and hatred. All such conditions, the Tathāgata is able to know as they truly are. Furthermore, Śāriputra, if these saṃsāric beings dwell in unwholesome dharmas and develop unwholesome tendencies, or dwell in wholesome dharmas and develop wholesome tendencies, the Tathāgata is able to know all of these as they truly are. There are beings in saṃsāra who, while dwelling in an inferior state, give rise to profound understanding; or who, while dwelling in a lofty state, give rise to inferior understanding. Or, due to such understanding, the inferior turns toward the noble and progresses; or, due to such understanding, the noble turns toward the inferior. All of these, the Tathāgata is able to truly know as they are.

“Moreover, Śāriputra, if due to such tendencies the seed of wrong concentration is planted, or the seed of right concentration is planted, or the seed of right concentration leading to liberation is planted—the Tathāgata also truly knows all of this. Furthermore, Śāriputra, if because of such tendencies, beings gravitate toward the desire realm, or toward the form realm, or toward the formless realm; or if such tendencies generally lead one across all three realms—the Tathāgata is able to truly know all of these. Moreover, Śāriputra, if due to such tendencies, one dwelling in an inferior state gains superior advancement, or one who has obtained superior advancement remains stuck in inferiority—the Tathāgata truly knows these as well.

“Furthermore, Śāriputra, if due to such tendencies one will in future lives be born in various forms of life, in various classes of beings, and undergo various kinds of experiences and enjoyments—all of this the Tathāgata truly knows. And further, Śāriputra, if due to such tendencies one will fall from a peak of attainment, or due to such tendencies plant the seed of liberation—the Tathāgata also knows all of this completely. Having known these, the Tathāgata accordingly teaches and expounds the Dharma extensively and in accordance with what beings need to hear. Śāriputra, this power of knowledge of the Tathāgata—of knowing manifold understandings and not just one view—is inconceivable, boundless, and limitless, equal to space. When the Bodhisattva-Mahāsattvas hear that the Tathāgata’s wisdom of various understandings is as inconceivable as space, 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 minds and tendencies of worldly beings are manifold and immeasurable, across past and present, and far beyond calculation.

These countless and complex activities of consciousness, the Buddha—the teacher of beings—fully understands.

Some appear to be ruled by craving but are actually driven by hatred within;

others seem to be overwhelmed by anger but are in fact clouded by delusion. The Buddha truly knows all such internal contradictions.

One who is deluded may suddenly give rise to craving; the mind’s flow is inconceivable,

with all manner of conflicting and interwoven thoughts arising and falling—the Teacher sees them all clearly.

Some appear as inferior, but have profound profound understanding;

others appear as noble and dignified, yet fall into inferior understanding—the Teacher knows this all precisely.

Some stray into wrong views and walk further and further from the right path;

others have already planted the seed of liberation through right view of the three realms—the Tathāgata clearly knows each.

The varied forms of life that beings take throughout saṃsāra, the differing karmic retributions they experience,

even the phenomena of regression in cultivation—all of these the One with Two Feet sees and understands without error.

After fully perceiving all the mental states of sentient beings, the Buddha teaches accordingly, tailoring the Dharma to their faculties.

This is third kind of power of knowledge of the Tathāgata. Only the most noble sons of the Buddha can believe.”

“Śāriputra, this is the third kind of wisdom the Tathāgata possesses—the power of knowledge of knowing various understandings. Because of this accomplishment, the Tathāgata is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform.

“Furthermore, Śāriputra, What is the Tathāgata’s ‘power of knowledge of knowing various realms’? Śāriputra! The Tathāgata, the Worthy One, the Perfectly and Fully and Rightly Awakened One, with unsurpassed power of knowledge, truly knows all the various realms of the world. Due to these realms, worldly sentient beings accumulate meritorious actions, accumulate non-meritorious actions, accumulate immovable actions, or, due to these realms, plant the seeds of liberation—these realms the Tathāgata truly knows. Moreover, Śāriputra! The Tathāgata truly knows the eye realm, the form realm, and the eye-consciousness realm. How does the Tathāgata know these realms? It is by truly knowing them through the causes of internal emptiness, external emptiness, and both internal and external emptiness. Up to truly knowing the mind realm, the mental object realm, and the mind-consciousness realm—how does the Tathāgata know these realms? It is by truly knowing them through the causes of internal emptiness, external emptiness, and both internal and external emptiness. He also truly knows the earth realm, water realm, fire realm, and wind realm. How does the Tathāgata know these realms? It is by truly knowing that they are like the empty realm.

“In this way, the desire realm, the form realm, and the formless realm are truly known—knowing that they arise through the extensive conceptual discrimination of the mind. Furthermore, he truly knows that the conditioned realm is characterized by fabrication, while the unconditioned realm is characterized by non-fabrication; the defiled realm is characterized by affliction, and the pure realm is characterized by the intrinsic radiance and purity. He also truly knows that the realm of conditioned phenomena is contrary to the path, characterized by ignorance, while the Nirvāṇa realm accords with the path, characterized by illumination. All these realms are clearly understood by the Tathāgata. Therefore, Śāriputra! Some realms can establish the world. These realms are the very basis upon which the world abides. Thus, there are realms that can provoke attraction, realms that can initiate construction, realms that can give rise to skillful means, realms that can generate volition, realms that can ignite fervor, and realms that can serve as dependence—Śāriputra! These realms are immeasurable and boundless, and the Tathāgata also truly understands them. Having understood them, he extensively proclaims them in accordance with the faculties of sentient beings, lawfully and appropriately. Śāriputra! The Tathāgata is not confined to a single realm, but his power of knowledge regarding various realms is Inconceivable, boundless and limitless, equal to space. If someone seeks the limits of the Tathāgata’s power of knowledge of knowing various realms, it is no different from someone seeking the limits of space. Thus, Śāriputra! When these Bodhisattva-Mahāsattvas hear that the Tathāgata’s power of knowledge of knowing various realms is as inconceivable as space, 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:

“All sentient beings in the world rely on various realms and,

according to their conditions, revolve within them. The Supreme One is able to completely know them.

Meritorious actions, non-meritorious actions, immovable actions, and the realms conducive to liberation—

by abiding in these realms, one attains the peaceful Nirvāṇa.

The eye realm, the form realm, and the eye-consciousness realm,

as well as the ear, nose, tongue, body, and mind realms—the Tathāgata is able to fully know them.

He also knows the mental object realm and the mind-consciousness realm;

the internal and external are all empty—the Buddha can truly know them.

The earth realm, water realm, fire realm, and wind realm,

all four realms have the nature of space—the Tathāgata is able to fully know them.

The desire realm, the form realm, and the formless realm

arise from the extensive conceptual discrimination of the mind—the Buddha can truly know them.

Just as space is boundless, so too are the realms boundless—

the Buddha can fully perceive them, yet he does not claim, ‘I know them.’

The various realms have no birth, nor do they have extinction—

this is the Nirvāṇa realm, which the Superior Hero is able to know.

Just as the measure of space is without bounds, so too is the wisdom of the Buddhas.

It is through wisdom that the transformations of the various realms are known.

Having understood the various realms, he subdues all sentient beings.

This is fourth kind of power of knowledge of the Buddha, and the Supreme noble sons of the Buddha can believe.”

“Śāriputra, this is the fourth kind of wisdom the Tathāgata possesses—the power of knowledge of knowing various realms. Because of this accomplishment, the Tathāgata is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform.”

“Furthermore, Śāriputra, What is the Tathāgata’s power of knowledge regarding various types of faculties, rather than a single type of faculty? Śāriputra! The Tathāgata, the Worthy One, the Perfectly and Fully and Rightly Awakened One, with unsurpassed knowledge, is able to truly know all sentient beings, all persons, and the various distinguishing characteristics of their faculties. The Tathāgata is able to distinguish and clearly know them all. Śāriputra! How does the Tathāgata know these distinguishing characteristics? It is by truly knowing dull faculties, middling faculties, sharp faculties, superior faculties, and inferior faculties. The Tathāgata is able to know that these arise as consequences of differing patterns of thought and practice. He can know sentient beings who give rise to extremely strong craving, extremely strong hatred, or extremely strong delusion—these various faculties the Tathāgata also truly knows. Moreover, Śāriputra! The Tathāgata is able to know that, due to differing patterns of thought and practice, some give rise to artificially constructed craving, hatred, and delusion; some give rise to subtle craving, hatred, and delusion; some give rise to inverted craving, hatred, and delusion; some have subdued craving, hatred, and delusion—these characteristics the Tathāgata also truly knows. Furthermore, Śāriputra! Whether the various faculties arise from unwholesome causes, from wholesome causes, or from causes of liberation, the Tathāgata truly knows them all.

“And again, Śāriputra! The Tathāgata truly knows the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, and the mind faculty; the female faculty, the male faculty, the life faculty; the pleasure faculty, the pain faculty, the sorrow faculty, the joy faculty, the equanimity faculty; the faculty of faith, the faculty of right effort, the faculty of mindfulness, the faculty of wisdom, the faculty of Samādhi, the faculty of ‘what is not yet known but ought to be known,’ the faculty of knowing, and the faculty of having known. The various distinguishing characteristics of all these faculties the Tathāgata truly knows. Moreover, Śāriputra! The Tathāgata truly knows that among the faculties of sentient beings, some arise due to the eye faculty but abide in the ear faculty and do not abide in the nose, tongue, or body faculties; some arise from the ear faculty and abide in the nose faculty; some arise from the nose faculty and abide in the tongue faculty; some arise from the tongue faculty and abide in the body faculty; some arise from the body faculty and abide in the eye faculty—these distinctions among faculties, the Tathāgata truly knows in their entirety.

“Furthermore, Śāriputra! If there are sentient beings who abide in the faculty of generosity but cultivate the practice of precepts, then the Tathāgata, with the knowledge of distinguishing superior and inferior faculties, expounds to them generosity. If they abide in the faculty of precepts but cultivate the means of generosity, then he expounds to them precepts. If they abide in the faculty of patience but cultivate the means of vigor, then he expounds to them patience. If they abide in the faculty of right effort but cultivate the means of patience, then he expounds to them the right effort. If they abide in the faculty of meditative absorption but cultivate the means of wisdom, then he expounds to them meditative absorption. If they abide in the faculty of wisdom but cultivate the means of concentration, then he expounds to them the correct wisdom. In this way, all the distinctions among faculties that pertain to the factors of Bodhi, the Tathāgata truly knows and is able to extensively teach accordingly. Moreover, Śāriputra! If there are sentient beings who abide in the Śrāvaka faculty yet engage in the cultivation of the Pratyekabuddha vehicle, the Tathāgata, with the power of knowledge of distinguishing faculties, expounds to them the lower vehicle. If they abide in the Pratyekabuddha faculty but engage in the cultivation of the Śrāvaka vehicle, then the Tathāgata, with the power of knowledge of distinguishing faculties, expounds to them the middle vehicle. If they abide in the great vehicle faculty but engage in the practices of the two lesser vehicles, then the Tathāgata, with the power of knowledge of distinguishing faculties, expounds to them the great vehicle. If they abide in an inferior faculty yet engage in great vehicle practices, the Tathāgata, with the power of knowledge of distinguishing faculties, expounds to them the two lesser vehicles.

“If there are sentient beings without faculties of capability and without characteristics of capability, the Tathāgata truly knows their incapacity and that they are not vessels for the Dharma, and therefore temporarily sets them aside. But if there are sentient beings with faculties of capability and with characteristics of capability, the Tathāgata truly knows they are capable, that they are vessels for the Dharma, and thus earnestly expounds the Dharma for them, enabling them to realize and enter it. In this way, Śāriputra, the Tathāgata is able to know whether the faculties of all sentient beings are mature or not, and whether they are inclined toward liberation or not. Śāriputra! The Tathāgata truly knows the faculties of all sentient beings, including their characteristics, skillful means, faith and understanding, original causes, objects of focus, corresponding tendencies, and ultimate outcomes. Śāriputra! The Tathāgata’s wisdom regarding various faculties is Inconceivable, boundless, limitless, equal to space. If someone wishes to seek the boundary of the Tathāgata’s wisdom regarding faculties, it would be no different from someone seeking the boundary of space. When the Bodhisattva-Mahāsattvas hear that this power of knowledge regarding faculties is as inconceivable as space, 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 Supreme Master who has reached the far shore of faculties, well knows the inclinations and natures of all sentient beings.

In accordance with the faculties and capacities that sentient beings are able to bear, the Lion Among Humans expounds the Dharma for them.

What lower, middle, and superior faculties are able to bear is made manifest through the Sugata’s supreme wisdom arising from those faculties.

Having observed their minds as vessels of liberation, the wise one who knows conduct and wisdom speaks the Dharma for them.

If there is someone whose faculties can be aroused, yet subtle afflictions continue uninterrupted,

he well understands the nature of that person’s faculties and, in accord with their conduct, expounds the Dharma for them.

If there is a noble man who possesses wholesome faculties, he expansively teaches the Dharma in accordance with his vigor and faith,

and further expounds teachings such as ultimate concentration and wisdom in accordance with the differences among his faculties and conduct.

If someone gives rise to faith and aspiration, the wise one expounds the pure path according to that person’s faculties.

Having understood the various activities that person undertakes, he expounds the superior Dharma that transcends all suffering.

If there are sentient beings who inherently possess the root of Buddha-Bodhi, yet mistakenly turn toward the wisdom of the Śrāvakas,

then the Tathāgata expounds the Mahāyāna for them so they may accomplish Perfect Enlightenment. This is the fifth kind of difficult-to-subdue power of the Tathāgata.”

“Śāriputra, this is the fifth kind of wisdom the Tathāgata possesses—the power of knowledge of knowing the various faculties of beings. Because of this accomplishment, the Tathāgata is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform.”

“Furthermore, Śāriputra, what is the Tathāgata’s power of knowledge of knowing all paths of conduct? Śāriputra, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, because he possesses supreme wisdom and power, is able to truly and accurately know the paths of cultivation of all sentient beings. Śāriputra, what specific aspects does he know? He knows the inherent nature of sentient beings, including those with the nature of right concentration, indeterminate nature, and wrong concentration. Śāriputra, what is the nature of right concentration? It is the inherent nature that arises due to the power of causes and cultivation from previous lives, where wisdom is sharp and the faculties are mature. Whether the Tathāgata speaks the Dharma to them or not, he is able to truly know the karmic causes and results of these beings from past lives, determine whether they are proper vessels for the Dharma, and accordingly teach them, enabling them to swiftly attain liberation. Śāriputra, what is the indeterminate nature? It is a state that matures due to external conditions. If they receive proper and lawful teachings and instructions, they can attain liberation; if they do not receive proper and lawful teachings and instructions, they cannot attain liberation. The Tathāgata teaches them Dharma methods that accord with conditions. When these beings hear the true Dharma and practice it accordingly, they will ultimately realize the fruit of liberation. It is for the sake of enabling them to attain such benefit that the Buddhas, the World-Honored Ones, appear in the world.

“Śāriputra, what is the nature of wrong concentration? It is the inherent nature of beings that is covered by afflictions, where they do not cultivate pure actions, their wisdom is weak, their ignorance is deep, and they are trapped in the net of wrong views. They are not vessels of the true Dharma. Whether the Tathāgata teaches them or not, in the end, they are difficult to bring to liberation. When the Tathāgata accurately knows that these beings are not Dharma vessels, he temporarily sets them aside. Therefore, Śāriputra, the great Bodhisattvas, out of compassion for these beings and for their benefit, put on the armor of great vows, charge into the army of wrong views, teach and subdue them. Furthermore, Śāriputra, the Tathāgata truly knows the three kinds of acts of craving: some arise from the craving caused by pure and beautiful appearances; some arise from craving due to attachment and clinging; some arise from craving due to karmic causes from past lives. The Tathāgata also knows the three kinds of acts of hatred: some arise from hatred due to appearances of harm; some arise from hatred due to repeated scrutiny; some arise from hatred due to habits formed in past lives. The Tathāgata also knows the three kinds of acts of delusion: some acts of delusion arise from ignorance; some acts of delusion arise from grasping to a view of self; some acts of delusion arise from doubt. All of these, the Tathāgata can truly and accurately know.

“Furthermore, Śāriputra, the Tathāgata truly knows the various ways of cultivation of sentient beings. Those who swiftly progress through both ascetic and joyful practices do so because their faculties are sharp. Those who slowly progress through both ascetic and joyful practices do so because their faculties are dull. The Tathāgata also truly knows that slow cultivation and slow realization happen when one practices methods that abandon attachment to the five aggregates. Slow cultivation with swift realization comes from uninterrupted practice. Swift cultivation with slow realization is due to emphasizing diligence. Swift cultivation with swift realization is due to the self-nature is without nature. The Tathāgata also truly knows that some beings’ cultivation results in adequate reflection but not meditation; some lead to adequate meditation but not reflection; some lead to both reflection and meditation being adequate; and some lead to neither reflection nor meditation being adequate. The Tathāgata knows all these characteristics truly and accurately. The Tathāgata also knows that some beings’ cultivation has full faith and desire, but lacks method; some have the method, but lack faith and desire; some lack all three — faith, desire, and method; and some have all three — faith, desire, and method — in full. All of this, the Tathāgata is able to know.

“The Tathāgata also knows that some beings’ cultivation results in purity of bodily actions but not of speech and mind; some result in purity of speech but not of body and mind; some result in purity of mind but not of body and speech; some result in none of the three being purified — body, speech, or mind; and some result in all three — body, speech, and mind — being purified. Śāriputra, even up to all the cultivation of all sentient beings, whether due to wandering, or due to not wandering, or due to both wandering and not wandering, the Tathāgata, with unobstructed wisdom, observes and is able to operate freely within all of these realms. Śāriputra! The Tathāgata’s wisdom of knowing all paths of conduct is Inconceivable, boundless, limitless, equal to space. If someone wishes to seek the boundary of the Tathāgata’s wisdom of knowing all paths of conduct, it would be no different from someone seeking the boundary of space. When the Bodhisattva-Mahāsattvas hear that this power of knowledge of knowing all paths of conduct is as inconceivable as space, 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 Sugata truly knows the cultivation of all sentient beings. He is able to determine which beings have habits that are already fixed and difficult to change,

and also knows which beings have habits that are not yet fixed or mature, as well as the different types of faculties and the corresponding methods of counteraction.

The behaviors of sentient beings are in accordance with the three kinds of craving, and also aligned with the three kinds of hatred and delusion.

All these boundless and vast actions associated with afflictions are clearly and truly known by the Great Master of all causes and conditions.

Some beings practice asceticism while having sharp faculties, and some practice asceticism but have dull faculties.

Some practice pleasurable cultivation, and among them, some have sharp faculties, while some have dull faculties. The Great Refuge of the world truly knows all of this.

Some kinds of practice are slow and their accomplishments are also slow. Some kinds of practice are slow, but the accomplishment is quick.

Some kinds of practice are quick, but the accomplishment is slow. Some are both quick in practice and quick in accomplishment — this is because the self-nature is without nature.

Some types of cultivation arise through reflection and not through the practice of meditation.

Some arise through meditation and not through reflection.

Some possess both, while some possess neither — the Buddha, as the all-knowing one, clearly understands them all.

Some forms of practice can purify the mind of intention but do not purify actions;

some are the opposite; some possess both purity of mind and action, while some possess neither — the Buddha, with all-knowing wisdom, clearly understands them all.

There are also forms of cultivation where bodily actions become pure, but verbal and mental actions remain impure.

Some make both speech and bodily actions pure, but the mind is still not purified.

Some maintain a mind that is constantly pure, but bodily and verbal actions are not pure. Some have pure speech and mind, but the bodily actions are not pure.

Some have bodily, verbal, and mental actions that are either pure or impure. The actions of sentient beings either revolve in the cycle of birth and death or tend toward Nirvāṇa.

the Perfectly Awakened One, truly understands all of this. This is the sixth kind of power of knowledge of the Tathāgata.”

“Śāriputra, this is the sixth kind of wisdom the Tathāgata possesses—the power of knowledge of knowing all paths of conduct. Because of this power, the Tathāgata declares: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ and no one else is able to perform.

“Śāriputra, what is the Tathāgata’s power of knowledge of knowing the defilement and purity of meditation, liberation, samādhi, and samāpatti? Śāriputra, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, through his unsurpassed power of knowledge, truly knows both his own and all sentient beings’ states of meditation, liberation, samādhi, and samāpatti, and how these states arise either in defilement or in purity. Śāriputra, what differences does the Tathāgata perceive within these? The Tathāgata truly knows through what causes and conditions sentient beings become defiled, and through what causes and conditions they become purified.

“Śāriputra, what are the causes and conditions that make sentient beings defiled? Śāriputra, it is due to false and mistaken conceptual fabrications as the cause, and ignorance as the condition, that defilement arises in sentient beings. By observing step by step: ignorance is the cause and formations are the condition; formations are the cause and consciousness is the condition; consciousness is the cause and name-and-form is the condition; name-and-form is the cause and the six sense bases are the condition; the six sense bases are the cause and contact is the condition; contact is the cause and feeling is the condition; feeling is the cause and craving is the condition; craving is the cause and clinging is the condition; clinging is the cause and becoming is the condition; becoming is the cause and birth is the condition; birth is the cause and old age and death is the condition; afflictions are the cause and karma is the condition; wrong views are the cause and craving and attachment are the condition; seeds of afflictions are the cause and manifest afflictions are the condition. Śāriputra, it is exactly these causes and conditions that cause sentient beings to fall into defilement. The Tathāgata truly knows all of this.

“Śāriputra, what are the causes and conditions that make sentient beings pure? Śāriputra, there are two types of causes and conditions that can lead all sentient beings to purity: one is proper external guidance, and the other is appropriate internal attention. Additionally, there is Śamatha on a single state and vipaśyanā through skillful means. There are also two more causes and conditions for purity, called the wisdom of non-coming and the wisdom of non-going. And again, there are two more causes and conditions for purity, which are the contemplation of all dharmas as unborn, and the realization of right concentration. Again, there are two more  causes and conditions for purity: one is perfected cultivation, and the other is liberation from both knowledge and ignorance. There are also two more causes and conditions for purity: one is the cultivation of the gates of liberation, and the other is the wisdom of the nature of liberation. Finally, there are two more conditions for purity: one is truly knowing the Four Noble Truths, and the other is realizing the Four Noble Truths. Śāriputra, these causes and conditions are what make all beings pure, and the Tathāgata truly knows them all.

“Moreover, Śāriputra, the Tathāgata truly knows which beings dwell in defiled states and which dwell in purified states. Because of true contemplation, some beings move from defiled states into purified states. On the other hand, some fall back from purified states into defiled states. Due to the arrogance of superiority and attachment, some beings go from defilement to defilement, while others go from purity to purity. The Tathāgata, with true and accurate wisdom, freely operates within all these states. Also, Śāriputra, the Tathāgata uses true wisdom to freely function within all kinds of meditative absorptions, surpassing all mixed and differentiated states. This means he is far removed from desire and unwholesome states, engages in initial and sustained thought, gives rise to joy and happiness through renunciation, and abides fully in the first dhyāna. After abiding in the first dhyāna, the Tathāgata continues upwards in sequence, entering and emerging from the cessation concentration, and then re-entering the first dhyāna after emerging from cessation concentration. Furthermore, Śāriputra, the Tathāgata, with true and accurate wisdom, enters into the eight liberations in various ways: either in forward order, or in reverse order, or alternating between forward and reverse, or entering them in mixed sequences.

“Śāriputra, 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 pure understanding arises with regard to purity, or within the nature of purity. The fourth liberation is the concentration on the sphere of infinite space. The fifth liberation is the concentration on the sphere of infinite consciousness. The sixth liberation is the concentration on the sphere of nothingness. The seventh liberation is the concentration on the sphere of neither perception nor non-perception. The eighth liberation is the concentration on the cessation of perception and feeling. Furthermore, Śāriputra, the Tathāgata, through true and accurate wisdom, may abide in one kind of Samādhi and simultaneously manifest other Samādhis and samāpattis, also manifesting various contemplations and insights, and yet the Tathāgata is never confused within any of these meditative states. Again, Śāriputra, the Buddhas, the Tathāgatas, do not enter Samādhi because of relying on any one samādhi. Rather, they either accomplish all other samādhis through just one samādhi, or without initiating from any particular samādhi, they can universally enter into all kinds of samādhi. Moreover, the minds of all Buddhas and Tathāgatas always dwell in concentration, never turning and grasping from one thing to another. Also, no unstable or scattered mind can ever be found in the Buddhas and Tathāgatas. The meditative states in which Buddhas abide are profound and subtle—no one can perceive or observe the Samādhi realized by the Tathāgata.

“Śāriputra, the Samādhi attained by Śrāvakas is surpassed by the Samādhi of Pratyekabuddhas. The Samādhi of Pratyekabuddhas is surpassed by the Samādhi of Bodhisattvas. The Samādhi of Bodhisattvas is surpassed by the Samādhi of Buddhas. The Samādhi attained by the Tathāgata cannot be surpassed. Why? Because the ever-present functioning of the Buddha’s unsurpassable wisdom has no higher wisdom beyond it.

“Śāriputra, the Tathāgata truly knows that such teachings and instructions can bring about various types of Samādhi for the Śrāvakas and Pratyekabuddhas. And through such teachings and instructions, subtle and refined Samādhi can also arise in Bodhisattvas. The Buddhas, the Tathāgatas, after truly knowing this, then give such teachings and instructions. Śāriputra! The Tathāgata’s wisdom regarding the defilement and purity of meditation,liberation, Samādhi and samāpatti is Inconceivable, boundless, limitless, equal to space. If someone wishes to seek the boundary of the Tathāgata’s wisdom regarding meditations, it would be no different from someone seeking the boundary of space. When the Bodhisattva-Mahāsattvas hear that this power of knowledge regarding meditations is as inconceivable as space, 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:

“Because of this, sentient beings give rise to defilement; because of this, sentient beings attain purity.

The Great Hero truly knows this and widely proclaims the subtle Dharma.

Due to wrong thinking and ignorance, defilement arises; and due to ignorance as condition, come formations,

and so on, turning again and again, various kinds of suffering arise.

Wrong thinking and ignorance are the root of the arising of the twelve links of dependent origination.

The Buddhas truly understand this, and then teach the wondrous Dharma according to the capacities of sentient beings.

The root of all defilements is karma and ignorance.

From these causes and conditions arises consciousness, which in turn leads step by step to all kinds of suffering.

Through hearing the correct teachings and proper internal contemplation,

these two causes and conditions lead all sentient beings to attain purification.

Through practicing Śamatha and proper contemplation, and through skillful vipaśyanā,

sentient beings attain liberation—the Buddha truly knows all this.

Those who cultivate the path abide in pure śīla, observe that all dharmas are empty and tranquil,

and having skillfully cultivated the gates of liberation, they are free from the suffering and oppression of the three realms.

All this, the Buddhas truly know. All the pure practices of sentient beings,

and the three gates of liberation—emptiness, signlessness, and wishlessness—are taught by the Buddha in accordance with each sentient being’s capacity.

The noble ones such as Pratyekabuddhas and Śrāvakas practice various dhyānas in both forward and reverse order.

The Tathāgata truthfully declares their attainments, comparing them to poisoned thorns and hostile enemies.

The meditations and liberations realized by the Buddhas are ultimate, perfect, free of enemies, and free of poisonous thorns.

You should understand: this is the seventh kind of power of the Tathāgata, which cannot be overcome by any outsider or external path.”

“Śāriputra, this is the seventh kind of wisdom the Tathāgata possesses—the power of knowledge meditations. Because of this power, the Tathāgata declares: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ and no one else is able to perform.

“Furthermore, Śāriputra, what is the Tathāgata’s power of knowledge of recollecting past lives? Śāriputra, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, through unsurpassed power of knowledge, is able to truly and accurately know whatever he recollects. Śāriputra, the Tathāgata knows in this way: whether it is his own or all sentient beings’ countless past lives, he can recollect and truly know as they come to mind—whether it is one life, ten lives, a hundred lives, a thousand lives, or even countless koṭis of nayutas of hundreds of thousands of lives, all can be known through recollection. He can also recollect and know the destruction of kalpas, the formation of kalpas, or the formation and destruction of kalpas; whether it be countless kalpas of destruction, countless kalpas of formation, or countless cycles of formation and destruction, or even hundreds of koṭis of kalpas, up to innumerable hundreds of thousands of koṭis of nayutas of kalpas—all of these the Tathāgata is able to fully know. He can also recollect and remember: “In the past I was in such-and-such a place, with such a name, such a family name, such a class or caste, such types of food, such appearance, such form, such a lifespan, stayed there for such a time, experienced such kinds of pleasure or suffering. At such a place I passed away, and then was born in another place; there I passed away again, and then was reborn in this place.” In this way, whether concerning himself or others, all their forms, locations, and categories of rebirth and transformation in limitless past lives—he is able to recollect all of it in full, according to what he brings to mind.

“Furthermore, Śāriputra, the Tathāgata is able to truly know: all sentient beings arrive at their present condition based on their own past karmic causes. It is precisely because of these causes and conditions that beings are reborn where they are. After clearly knowing these causes and conditions, the Tathāgata teaches them Dharma methods suited to their capacities. The Tathāgata also truly knows the continuity of thoughts in all sentient beings’ past lives: how one thought has just arisen, and immediately gives rise to the next thought based on a particular object; and how, due to the object of cognition not being sufficient, the thought quickly ceases. In this way, the stream of thoughts in all sentient beings turns and flows—the Tathāgata is able to recollect and truly know all of it. And again, Śāriputra, even if it is only the stream of thoughts of one single being, in which one thought arises and is immediately followed by the next without interruption—this continuous and ceaseless flow of thought, even if explained over a time as long as as many kalpas as the grains of sand in the Ganges River, could still not be fully exhausted. If the mind-stream of just one being is already like this, then so too are the mind-streams of all sentient beings. And the Tathāgata can truly recollect and know the mind continuity of all sentient beings in this way. Moreover, Śāriputra, the Tathāgata, even to use koṭi future kalpas to explain the flowing stream of sentient beings’ minds, there is still no end of the changes and variations in those thoughts, and yet, the wisdom of the Tathāgata is limitless and inexhaustible.

“Furthermore, Śāriputra, the Tathāgata’s power of knowledge of recollecting past lives in this way is inconceivable. There is nothing that can equal it. It is immeasurable, boundless, beyond all description—even the phrase “it has a limit or an end” cannot be said. Śāriputra, the Tathāgata can use the divine power of a Buddha to empower sentient beings, enabling them to recall events from their past lives, and he says to them: “You should now remember the various wholesome roots you planted in past lives—whether before a Buddha, before a Śrāvaka, before a Pratyekabuddha, or within the true Dharma. All these wholesome roots—you should recall them now.” Under the Tathāgata’s empowerment, these beings are able to recollect. Śāriputra, it is precisely in this way that the Tathāgata empowers sentient beings with the power of the Buddha, allowing them to become aware of the immeasurable wholesome roots they have planted in past lives, and the corresponding conditions and states. Then, based on their faculties and capacities, he teaches them the Dharma methods that are suitable. Śāriputra, if there are sentient beings who have become non-retrogressive on the path toward Anuttarā Samyaksaṃbodhi, and who, following their own intent, seek liberation—whether by relying on the Śrāvaka vehicle, the Pratyekabuddha vehicle, or by generating the aspiration for Anuttarā Samyaksaṃbodhi—the Tathāgata is able to truly know their mental intentions. Śāriputra! The Tathāgata’s wisdom of recollecting past lives is Inconceivable, boundless, limitless, equal to space. If someone wishes to seek the boundary of the Tathāgata’s wisdom of recollecting past lives, it would be no different from someone seeking the boundary of space. When the Bodhisattva-Mahāsattvas hear that this power of knowledge of recollecting past lives is as inconceivable as space, 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:

“Even after Inconceivable nayuta-koṭis of kalpas have passed, the Lamp that Illuminates the World can recollect and remember,

clearly recalling his own and others’ lifetimes across birth after birth, just as clearly as seeing five āmalaka fruits in the palm of his hand.

He can recollect beings’ names, appearances, and all distinctions—when they passed away, into what forms of existence they were reborn. When the Buddha knows the time is right,

he then teaches the Dharma to them.

All past lives, boundless and without end—all of the mental intentions and mental phenomena of beings—

these mental streams arise without interruption, and the most supreme and great wisdom fully understands them all.

The Sugata knows the unbroken mental stream of even one sentient being’s past lives.

Even if as many kalpas as grains of sand in the Ganges River were spent explaining it, one could still not reach the end.

Even extending into uncountable future kalpas, if one continued to explain all the various actions of all beings in past lives without pause,

this incomparable wisdom would still not be exhausted. This is called the Ocean of the Buddhas’ Wisdom, vast and without limit.

All sentient beings, because they possess wholesome roots, faith, and aspiration, have made offerings to the various World-Honored Ones.

Relying on the empowering spiritual strength and majestic virtues of the Buddha, they are enabled to recollect their past practice of pure conduct.

Through the guidance of the Great Master, beings are able to recollect the various meritorious and wholesome actions they practiced in the past.

Because of this, they are able to abide in the wisdom of the three vehicles, which becomes the support for non-retrogressive liberation.

The Sugata’s recollective and boundless wisdom concerning the past is Inconceivable to all sentient beings.

This is the eighth power of the One of Great Name and Boundless Title, and only the foremost sons of the Buddha are able to deeply believe in and accept it.”

“Śāriputra, this is the eighth kind of wisdom the Tathāgata possesses—the power of knowledge of past lives. Because of accomplishing this power, the Tathāgata declares: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ and no one else is able to perform.

“Furthermore, Śāriputra, what is the Tathāgata’s power of knowledge of verification through the divine eyes? Śāriputra, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, through unsurpassed power of knowledge and the purified divine eyes, which far surpasses that of ordinary beings, clearly observes all sentient beings and knows precisely where they are reborn after death—whether into lower or higher realms, whether with beautiful or ugly appearances. According to their past karmic habits, they are reborn either into good destinations or fall into bad destinies. All of these phenomena, the Tathāgata sees with clarity and truly knows. The Tathāgata also truly knows all the karmic actions performed by sentient beings. Some beings perform unwholesome actions with their body, speak harmful words, and harbor evil thoughts. They slander noble beings and cling to wrong views. Because of these wrong views and evil karma, after death they fall into bad destinies—being reborn in hells, as animals, or as hungry ghosts. The Tathāgata also sees that some beings perform wholesome bodily actions, speak kind and wholesome words, and think with goodwill. They do not slander noble beings and cultivate right view. Because of these right views and good karma, after death they are reborn in good destinies, such as heavenly realms, enjoying happiness and peace. The Tathāgata also uses his pure divine eyes to observe the worlds in the ten directions, which are immeasurable and inexpressibly many, as numerous as the sands of the Ganges, filling all of space and extending throughout the Dharma realm. The Tathāgata sees the different appearances of many Buddha-lands: some worlds are burning in destruction, some are collapsing, and some are forming anew.”

At that time, the Buddha told Śāriputra: “Why is it that the Bodhisattva-Mahāsattvasare able to faithfully accept and uphold, with purity and without doubt Tathāgata’s inconceivable powers, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence? Śāriputra, the Tathāgatas, the Worthy One, the Correct and Universal-Knowing One, have completely accomplished these ten kinds of powers, and because of this accomplishment, the Tathāgata is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage and Worthy, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform. Śāriputra, what are the ten powers of the Tathāgata? They are: the power of knowledge of knowing what is possible and what is not possible; the power of knowledge of knowing the results of karma; the power of knowledge of knowing various realms; the power of knowledge of knowing various understandings; the power of knowledge of knowing the various faculties of beings; the power of knowledge of knowing all paths of conduct; the power of knowledge of knowing the defilement and purity of meditation, liberation, Samādhi and samāpatti; the power of knowledge of recollecting past lives; the power of knowledge of knowing death and rebirth; and the power of knowledge of knowing the complete extinction of defilements. Śāriputra, because the Tathāgata has accomplished these ten kinds of powers, he is able to turn the Brahma wheel among the assembly—a turning which no being in the world can perform.

“Śāriputra, the Tathāgata, with the pure divine eyes, observes all beings in countless Buddha-lands and knows precisely which beings have been transformed and liberated by the Tathāgata, and which beings have only been tamed after seeing the Tathāgata. The Tathāgata appears to them at appropriate times according to their capacities, enabling them to awaken and understand, though other beings cannot comprehend how he does this. Śāriputra! Like this, the Tathāgata’s wisdom of verification through the divine eyes is Inconceivable, boundless, limitless, equal to space. If someone wishes to seek the boundary of the Tathāgata’s wisdom of divine eyes, it would be no different from someone seeking the boundary of space. When the Bodhisattva-Mahāsattvas hear that this power of knowledge of divine eyes is as inconceivable as space, 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 Sugata’s divine eyes is pure and undefiled. It has been attained through the cultivation of pure actions over countless kalpas,

which is why the Supreme One can fully see all the worlds in the ten directions, perceiving all the Inconceivable, pure Buddha-lands.

He sees worlds being destroyed, worlds being formed, and the cycles of formation, abiding, destruction, and emptiness. He sees the beginning of a world, its stabilization, its burning destruction by great fire.

He sees worlds where a Buddha is present, and worlds where no Buddha has appeared. With his supreme eyes, he sees all of these with clarity.

He sees the vast and Inconceivable mental capacities of sentient beings—whether with form or formless,

whether reborn in lower realms or in good destinations—all are fully seen by his supreme eyes.

He sees koṭi Buddhas currently abiding in the world. He sees Tathāgatas entering Nirvāṇa,

as well as Pratyekabuddhas and Śrāvakas. All of these are clearly seen by the supreme eyes.

He sees Bodhisattvas who act for the benefit of beings, and noble ones cultivating unsurpassed Bodhi,

abiding in the unobstructed realms of the Tathāgata. The Teacher sees all of these clearly.

The Sugata’s divine eyes is so pure and undefiled that it sees even the most subtle of beings.

This ninth power of eyes is inconceivable and can only be deeply believed and accepted by the most supremely wise sons of the Buddha.”

“Śāriputra, this is the nonth kind of wisdom the Tathāgata possesses—the power of knowledge of divine eyes. Because of  this power, the Tathāgata declares: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ and no one else is able to perform.”

“Furthermore, Śāriputra, what is the Tathāgata’s power of knowledge of knowing the complete extinction of defilements? Śāriputra, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, through unsurpassed power of knowledge, truly knows that all streams of defilement have been completely cut off, that his mind is liberated, wisdom is liberated, that he naturally realizes wisdom, directly verifies it, and abides in its perfection. He truly knows: “My cycle of birth and death has ended. Pure conduct has been fully established. What was to be done has been accomplished. There will be no further rebirth in any future existence.” Śāriputra, the Tathāgata’s wisdom of defilement-extinction is pure, without stain, radiant and immaculate, perfectly illuminating all. It has forever cut off all residual habitual tendencies that continue the stream of defilements. Although Śrāvakas also cut off defilements, they are only able to eliminate a small portion of residual habits. Pratyekabuddhas, too, though they cut off defilements, eliminate a small portion of residual habits, and are distant from great compassion and eloquent skill. Only the Tathāgata completely and forever cuts off all streams of defilement, is fully endowed with all subtle and wondrous Buddhadharmas, eliminates all residual habitual tendencies, is sustained by great compassion, and with fearless eloquence observes all phenomena. No sentient being in the world can obstruct him. In every single moment of mind, he is perfectly and equally present with all beings, without difference. Why is this so? Because the Tathāgata has no karmic obstructions, no defilements, and no habitual tendencies of negligence in discipline. Śāriputra, just as pure space cannot coexist with smoke, dust, or fog, so too the Tathāgata’s wisdom of extinction does not coexist with any defilements or habitual tendencies. Śāriputra, all Buddhas, the Tathāgatas, after abiding in this wisdom of defilement-extinction, are still able to teach the Dharma of extinguishing defilements for those beings who still have streams of affliction and attachments.

“All the streams of affliction and grasping in sentient beings arise from false conceptual projections. After truly observing this, the Tathāgata teaches beings accordingly, so that they no longer generate such defilements. Based on the capacities of sentient beings, he uses various analogies to teach the Dharma, enabling them to truly understand the illusory nature of defilements. Upon realizing this, beings no longer grasp at phenomena; because they do not grasp, they ultimately attain Nirvāṇa. Furthermore, Śāriputra, the Tathāgata truly knows how all sentient beings’ streams of defilement arise, how they cease, and what their tendencies are. After knowing these things, he teaches the Dharma appropriately, based on their conditions. Śāriputra! Like this, the Tathāgata’s power of knowledge of knowing the complete extinction of defilements is Inconceivable, boundless, limitless, equal to space. If someone wishes to seek the boundary of the Tathāgata’s power of knowledge of knowing the complete extinction of defilements, it would be no different from someone seeking the boundary of space. When the Bodhisattva-Mahāsattvas hear that this power of knowledge of knowing the complete extinction of defilements is as inconceivable as space, 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 Buddha’s wisdom of defilement-extinction is pure and stainless, vast and measureless, perfectly pure and unobstructed.

Because of accomplishing this tenth power of knowledge, he is able to teach the subtle and peaceful path of Bodhi.

The Śrāvaka’s wisdom of extinction still has residual habits that bind them.

But the Supreme Teacher, the best among humans, has utterly extinguished all defilements and habitual tendencies like ashes.

Those who attain Pratyekabuddha Bodhi remain distant from great compassion and eloquent ability.

Only the World-Honored One has completely extinguished all defilements and is endowed with immeasurable great compassion and eloquence.

The Buddhas, abiding in this wisdom of defilement-extinction, truly understand the characteristics of how beings’ defilements are eliminated.

These defilements are born from false discrimination, but beings have not yet realized this truth.

The Tathāgata, out of great compassion, teaches the Dharma of impermanence, impurity, and non-self,

so beings may contemplate the emptiness of all phenomena, and ultimately attain the tranquil Nirvāṇa of the Tathāgata.

There is no self, no soul, no being, no person, no doer, and no receiver—

all dharmas are illusory. The Buddha, out of great compassion, speaks the Dharma to liberate beings.

The Sugata’s compassion never grows weary, his true wisdom flows constantly and never fades.

Thus, using the most supreme skillful means, he widely reveals the wondrous Dharma for the benefit of all beings.

The tenth power, which subdues the wrong teachings of outsiders, is vast and boundless, equal to space.

Because the World-Honored One always abides in the ten powers, the unmatched Dharma wheel constantly turns in the world.”

“Śāriputra, this is the tenth kind of wisdom the Tathāgata possesses—the power of knowledge of knowing the complete extinction of defilements. Because of this accomplishment, the Tathāgata, the Worthy One, the Perfectly and Fully and Rightly Awakened One is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform. Thus, Śāriputra, When the Bodhisattva-Mahāsattvas heard the inconceivable virtues of the Tathāgata, they faithfully accept and uphold the ten powers of the Tathāgata, with purity and without doubt, become even more joyful and elated, and give rise to a mind of rare and extraordinary reverence.”