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-Mahāsattvas are able to faithfully accept and uphold the inconceivable unique qualities 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 Tathāgatas, have completely accomplished these eighteen unique qualities, and because of this accomplishment, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, proclaims 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 eighteen kinds of unique qualities of the Buddha? Śāriputra, they are what are called the Tathāgata’s freedom from various errors and faults while dwelling in the world. Because there are no faults, he is called the Tathāgata. What is meant by being free from errors and faults? Śāriputra, the bodily actions of the Tathāgata are without error or fault. Because there are no faults, all beings in the world, whether foolish or wise, cannot establish any correct reasoning or argument to claim that the bodily actions of the Tathāgata have errors or faults. Why is this so? It is because the bodily actions of the Buddha, the Bhagavān, are ultimately without error or fault. Śāriputra, when the Buddhas, the Tathāgatas, travel and teach in the world—whether they look straight ahead, turn and look back, bend or stretch, wear the Saṁghāti robe, hold the robe and bowl, advance or retreat, go or come, stand, walk, sit, or lie down—the Tathāgata in all these actions never loses his dignified demeanor; he is solemn and serene.

“Śāriputra, when the Tathāgata goes to a city or returns, his feet tread upon the air, while a thousand-spoked wheel mark appears on the ground, and delightfully fragrant Padma flowers naturally spring forth to receive and support the Tathāgata’s feet. If beings in the animal realm are touched by the Tathāgata’s feet, they will fully experience all kinds of pleasures for seven nights, and after death, they will be reborn in a joyful realm of blissful rebirth. Śāriputra, the Tathāgata’s clothing never comes within a distance of four fingers from his body, and even the vairambhaka wind cannot move it. Śāriputra, the light of the Tathāgata’s body shines into the Avīci Hell, and when it touches those beings, it causes them to experience a sensation of joy. Śāriputra, such are the characteristics of the Tathāgata’s bodily actions being without fault; therefore, it is said that the bodily actions of the Tathāgata are without error or fault. Just as he himself has realized bodily actions without error or fault, so too does the Tathāgata teach this Dharma gate to sentient beings, enabling them to forever eliminate faults in their bodily actions.

“Śāriputra, the verbal actions of the Tathāgata are without error or fault. Because they are without fault, all beings in the world, whether foolish or wise, cannot properly examine or seek out any errors or faults in the Tathāgata’s verbal actions. Why is this so? Śāriputra, the Tathāgata speaks at the appropriate time; the Tathāgata speaks truthfully, he speaks reality, he speaks at the proper samaya time, he acts according to what he teaches, he is skilled in explaining the meanings of words, he speaks words that bring joy and delight to beings, he does not speak redundantly, his words and meanings are adorned with dignity, and every utterance he makes causes beings to give rise to faith, understanding, and joy. Śāriputra, such are the characteristics of the Tathāgata’s verbal actions being without fault; therefore, it is said that the verbal actions of the Tathāgata are without error or fault. Just as he himself has realized verbal actions without error or fault, so too does the Tathāgata teach this Dharma gate to sentient beings, enabling them to forever eliminate faults in their verbal actions.

“Śāriputra, the mind of the Tathāgata is without error or fault. Because it is without fault, all beings in the world, whether foolish or wise, cannot properly observe or find any fault in the mental actions of the Tathāgata. Why is this so? Śāriputra, the Tathāgata does not abandon profound Samādhi, yet he is able to perform all kinds of Buddha activities without mental exertion; his wisdom and insight into all dharmas operates freely and without obstruction. Therefore, it is said that the mind of the Tathāgata is without error or fault. Just as he himself has realized a mind without fault, so too does he teach this Dharma gate to sentient beings, enabling them to forever eliminate faults in their mental actions.

“Śāriputra, because the bodily, verbal, and mental actions are all without fault, this is called the first kind among the unique qualities of the Tathāgata’s—complete freedom from error or fault in all actions.

“Furthermore, Śāriputra, what is meant by the Tathāgata’s speech being free from agitation and harshness? Śāriputra, because the Tathāgata’s speech is free from agitation and harshness, all beings in the world—whether Māra kings, their retinues, other celestial beings, or practitioners of heterodox paths—are unable to find any opportunity to provoke the Tathāgata into uttering uncareful or unrestrained words. Why is this so? Śāriputra, it is because the Tathāgata’s speech is originally devoid of agitation and harshness, and will not arise in accordance with agitation or harshness. Why is this so? It is because the Tathāgata has long since forever severed craving and hatred. Even if all beings show him great reverence and respect, his mind will not become arrogant as a result; even if they treat him with contempt and insult, his mind will not become distressed or troubled. Moreover, Śāriputra, the Tathāgata never engages in procrastination or incomplete conduct, and therefore never gives rise to regret over such matters, nor does he utter agitated or harsh words due to past events. Furthermore, Śāriputra, the Tathāgata never engages in disputes or contention with the world, so the Tathāgata has no speech that is agitated or harsh. The Tathāgata constantly abides in profound Samādhi of non-contention, has no attachment to ‘self’ or ‘mine,’ has no clinging or grasping, is far removed from all fetters—therefore, the Tathāgata has no speech that is agitated or harsh.

“Śāriputra, in such ways, the Tathāgata has realized immeasurable, boundless speech that is entirely without agitation and harshness. Just as the Buddha has realized speech without agitation or harshness, so too does he proclaim this Dharma gate to sentient beings, so that they may forever sever the habitual tendencies of agitated and harsh speech. Śāriputra, this is called the second unique quality of the Tathāgata’s: the speech being free from agitation and harshness.”

“Furthermore, Śāriputra, what is meant by the Tathāgata’s right mindfulness being without forgetfulness or error? Śāriputra, because the Tathāgata’s right mindfulness is without forgetfulness or error, he never falls into delusion or confusion regarding any Dharma. Why is this so? It is because the Tathāgata abides in meditative concentration, in liberation, in Samādhi, in samāpatti, and is free from ignorance and forgetfulness. In observing the minds and behavioral flow of sentient beings, there is no obstruction. According to the faculties of sentient beings, he expounds the wondrous Dharma without any forgetfulness or error. In terms of meanings, Dharma teachings, words, eloquence, and unimpeded understanding, there is no forgetfulness or error. Regarding all things of the past, future, and present, he comprehends them as they truly are with unhindered wisdom—therefore, the Tathāgata is without forgetfulness or error in immeasurable realms. Just as he himself has realized past, present, and future unhindered wisdom free of forgetfulness or error, so too does he proclaim this Dharma gate to sentient beings, so that they may realize right mindfulness without forgetfulness or error. Śāriputra, this is called the third unique quality of the Buddha: the Tathāgata’s right mindfulness being without forgetfulness or error.

“Furthermore, Śāriputra, why is the Tathāgata free from a scattered mind? Śāriputra, whether walking, standing, sitting peacefully, lying down, eating, speaking, or remaining silent, the Tathāgata always abides in profound meditative concentration, never departing from the state of concentration. Why is this so? It is because the Tathāgata has realized the supreme perfection of profound Samādhi—pāramitā—and has accomplished profound concentration that is free from all obstructions. Śāriputra, there is no sentient being, whether with a concentrated or scattered mind, who can observe the Tathāgata’s mind and associated mental factors, unless the Tathāgata, through the power of his majesty and spiritual might, grants them the ability to know.

“Just as he himself has realized constant abiding in the concentrated mind, so too does the Tathāgata, based on Samādhi, proclaim this Dharma gate to sentient beings, so that they may forever eliminate the scattered mind. Śāriputra, this is called the fourth unique quality of the Buddha: being free from a scattered mind.

“Furthermore, Śāriputra, why does the Tathāgata have no thoughts of various distinctions? Śāriputra, because when there are thoughts of distinction, a mind of inequality arises. The mind of the Tathāgata constantly abides in equality, and therefore harbors no thoughts of distinction toward anything. Śāriputra, the Tathāgata has no thoughts of distinction regarding all Buddha lands, because Buddha lands are like empty space; the Tathāgata has no thoughts of distinction toward all sentient beings, because the true nature of sentient beings is without self; the Tathāgata has no thoughts of distinction toward all Buddhas, because of realizing the equality wisdom that the Dharma-nature of all Buddhas is without difference; because the Dharma-nature of being free from desire is equal, the Tathāgata has no thoughts of distinction toward all dharmas. The Tathāgata has no biased affection for those who uphold precepts, and no hatred toward those who violate them; toward those who have been kind to him, he repays them without exception; toward those who have borne resentment toward him, his mind bears no intent to harm. Toward sentient beings who are to be tamed, he harbors no mind of inequality; toward those dwelling in wrong Samādhi, he holds no arrogance or disdain. He abides equally within all dharmas—thus it is called the Tathāgata’s freedom from thoughts of various distinctions. Just as he himself has realized the absence of thoughts of distinction, so too does the Tathāgata proclaim this Dharma gate to sentient beings, so that they may forever sever thoughts of various distinctions. Śāriputra, this is called the fifth unique quality of the Tathāgata: the absence of thoughts of various distinctions.

“Furthermore, Śāriputra, what is the Tathāgata’s equanimity free from discriminating acceptance and rejection? Śāriputra, the Tathāgata has attained this mind of equanimity through cultivation of the noble Path—it is not something attained without cultivation. The Tathāgata has cultivated the nature of mind, cultivated discipline, cultivated wisdom, and thereby attained this equanimity—it is not something attained without cultivation. Śāriputra, the Tathāgata’s mind of equanimity proceeds along with wisdom, and not with ignorance; the Tathāgata’s mind of equanimity is supramundane, and does not fall into the mundane; the Tathāgata’s mind of equanimity is that of a noble being, that of renunciation—it is not the mind of an ordinary person, nor one that lacks renunciation; the Tathāgata’s mind of equanimity turns the Brahma wheel, is imbued with compassion for sentient beings, and never abandons them; the Tathāgata’s mind of equanimity is naturally accomplished and requires no deliberate suppression or control.

“Śāriputra, the Tathāgata’s mind of equanimity makes no distinction between high and low, nor between superior and inferior; it abides unmoving, is far removed from the two extremes, and transcends all conceptual thought and discrimination. It accords with timely conditions without losing appropriateness, is without agitation, without mental deliberation, without discrimination, without divergent thought, without cultivation or deterioration, without pride or laxness, without fabrication or display; it is reality as it is, not false, not inverted—thus it is immeasurable and boundless. Śāriputra, the Tathāgata has accomplished such great equanimity, and likewise proclaims this Dharma so that sentient beings may perfect the mind of equanimity. Śāriputra, this is called the sixth unique quality of the Tathāgata: the equanimity free from discriminating acceptance and rejection.

“Furthermore, Śāriputra, what is the Tathāgata’s resolve that never diminishes or retreats? Śāriputra, what kind of resolve never diminishes or retreats? It is the Tathāgata’s resolve toward wholesome dharmas. What other meanings does the word ‘resolve’ encompass? Śāriputra, the Tathāgata’s great compassion resolve does not retreat; the Tathāgata’s great loving-kindness resolve does not retreat; the Tathāgata’s resolve to expound the Dharma does not retreat; the Tathāgata’s resolve to tame sentient beings does not retreat; the Tathāgata’s resolve to mature sentient beings does not retreat; the Tathāgata’s resolve to advocate renunciation does not retreat; the Tathāgata’s resolve to instruct Bodhisattvas does not retreat; the Tathāgata’s resolve to continue the seed-line of the Three Jewels without letting it perish does not retreat.

“All Tathāgatas do not act according to desire—the resolve of the Tathāgata is always led by wisdom. Just as he himself has realized a resolve that never diminishes or retreats, so too does the Tathāgata proclaim this Dharma gate to sentient beings, so that they may realize the resolve for the complete, unsurpassed wisdom-of-all-knowledge. Śāriputra, this is called the seventh unique quality of the Tathāgata’s: the resolve that never diminishes or retreats.

“Furthermore, Śāriputra, what is the Tathāgata’s perseverance that never diminishes or retreats? Śāriputra, what kind of perseverance never diminishes or retreats? It is the perseverance of never giving up on the sentient beings to be transformed, the perseverance of not rejecting sentient beings who come to listen to the Dharma. Because these forms of perseverance never decline or cease, it is said that the Tathāgata’s perseverance never diminishes or retreats.

“Śāriputra, if the Tathāgata encounters sentient beings who delight in hearing the Buddha-Dharma, and who are vessels capable of receiving the Dharma, if they are able to listen to the Dharma for many kalpas without growing weary, the Tathāgata likewise will, for many kalpas, not rise from his seat, and will not interrupt his teaching even for food or drink—he continues without ceasing. Furthermore, Śāriputra, for the sake of even a single sentient being, if the Tathāgata must pass through Buddha-lands as numerous as the sands of the Ganges, and if only that one being is a proper recipient for the Buddha’s transformation, the Tathāgata will still personally go to that being, teach the Dharma, and lead them to realization of the true Dharma, with unwearying perseverance.

“Śāriputra, the body of the Tathāgata does not experience fatigue, nor do his speech and mind experience fatigue. Why is this so? Because the body, speech, and mind of the Tathāgata always abide in tranquility. Śāriputra, throughout countless kalpas the Tathāgata has generated perseverance, praised perseverance, and for the sake of sentient beings proclaimed this Dharma gate, so that they may diligently cultivate perseverance and attain noble liberation. Śāriputra, this is called the eighth unique quality of the Tathāgata: the perseverance that never diminishes or retreats.

“Furthermore, Śāriputra, what is meant by the Tathāgata never diminishing in relation to all dharmas, all knowledges, all thoughts? Why is this so? It is because the right mindfulness of the Tathāgatas never diminishes or fails. Śāriputra, after attaining Anuttarā-Samyak-Saṃbodhi, the Tathāgata continuously observes the past and future mental continuums of all sentient beings without interruption, fully knowing and never forgetting. And after truly knowing the actions of sentient beings, the Tathāgata need not expend further mental effort, and yet his right mindfulness remains perpetually undiminished. Furthermore, Śāriputra, the Tathāgata observes and discerns the faculties, capacities for realization, understanding, and inclinations of beings who possess the three kinds of receptivity; after observing and discerning, he no longer needs to recall, re-contemplate, or re-observe—yet he is always able to proclaim wondrous Dharma to sentient beings without interruption. Why is this so? Because the right mindfulness of the Tathāgata never diminishes. Just as he himself has realized right mindfulness that never diminishes, so too does the Tathāgata proclaim this Dharma gate to sentient beings, so that they may forever eliminate the fault of failing right mindfulness. Śāriputra, this is called the ninth unique quality of the Tathāgata: the right mindfulness that never diminishes.

“Furthermore, Śāriputra, what is the Buddha’s Samādhi that never diminishes or retreats? Śāriputra, the Buddha’s Samādhi is equal to the true nature of all dharmas; there is no inequality in it. Why is this so? Because the nature of all dharmas and all seeds of dharmas is inherently without inequality. Śāriputra, what is the reason the Buddha’s Samādhi never diminishes? Śāriputra, because suchness is equal, Samādhi is equal; and because Samādhi is equal, the Tathāgata is equal. Because he is able to realize such equality, the Samādhi is called ‘equanimous concentration’. Śāriputra, if the extremity of craving is equal, then the extremity of non-craving is also equal; if the extremity of hatred is equal, then the extremity of non-hatred is also equal; if the extremity of ignorance is equal, then the extremity of non-ignorance is also equal; if the extremity of conditioned dharmas is equal, then the extremity of unconditioned dharmas is also equal; if the extremity of saṃsāra is equal, then the extremity of Nirvāṇa is also equal. Because the Tathāgata has realized such equality, the Samādhi never diminishes or retreats. Why is this so? Because the nature of equality is, by nature, free from diminishment.

“Śāriputra, the Buddha’s Samādhi is not associated with the eye, nor with the ear, nose, tongue, body, or mind. Why is this so? Because the Tathāgata’s sense faculties are complete and without deficiency. Furthermore, the Tathāgata’s Samādhi does not depend on the earth element, nor on the water, fire, or wind elements. It does not rely on the desire realm, the form realm, or the formless realm. It does not depend on this world or any other world. Why is this so? Because it is free from all reliance, it does not diminish or retreat. Just as the Tathāgata has realized all Samādhis that never diminish or retreat, so too does he proclaim this Dharma gate to sentient beings, so that they may realize such Samādhis. Śāriputra, this is called the tenth unique quality of the Tathāgata: the Samādhi that never diminishes or retreats.

“Furthermore, Śāriputra, what is the Tathāgata’s wisdom that never diminishes? Śāriputra, what is meant by the Tathāgata’s wisdom? It is the wisdom that thoroughly knows all dharmas, the wisdom that does not rely on others, the wisdom that proclaims the wondrous Dharma for the sake of sentient beings and others, the wisdom that possesses infinite skillful means and unimpeded explanation, the wisdom that discerns the meaning of all phrases, the wisdom that can expound vast meanings from a single sentence—meanings which even after hundreds of thousands of great kalpas cannot be exhausted; the wisdom that, based on what is heard, cuts through the net of doubt; the wisdom that has no obstruction in any place; the wisdom that proclaims and establishes the sacred Three Vehicles; the wisdom that completely knows the mental activities of the eighty-four thousand types of sentient beings; and the wisdom that, according to the faculties of sentient beings, reveals the Dharma treasury of eighty-four thousand teachings.

“Śāriputra, this wisdom of the Tathāgata is boundless, without limit, and inexhaustible. Because this wisdom is inexhaustible, the Dharma spoken in accordance with this wisdom is also inexhaustible. Therefore, it is said that the Tathāgata’s wisdom never diminishes. Just as he himself has realized undiminishing wisdom, so too does the Tathāgata proclaim this Dharma, so that sentient beings may realize inexhaustible wisdom. Śāriputra, this is called the eleventh unique quality of the Buddha: the Tathāgata’s wisdom that never diminishes.

“Furthermore, Śāriputra, what is the Tathāgata’s liberation that never diminishes? Śāriputra, what is meant by the Tathāgata’s liberation? Śāriputra, the noble beings of the Śrāvaka Vehicle attain liberation by following the sound of enlightenment; the noble beings of the Pratyekabuddha Vehicle attain liberation by comprehending the interdependent causes and conditions; the Buddha, the Bhagavān, attains liberation by being free from all clinging to dualistic extremes—this is called the Tathāgata’s liberation. Why is this so? Śāriputra, such liberation was not bound in the past, will not be transformed in the future, and does not abide in the present. Furthermore, Śāriputra, the Tathāgata’s liberation is liberation from the dual clinging to eye and form, from ear and sound, from nose and scent, from tongue and taste, from body and touch—it is established on non-clinging and grounded in liberation. Also, Śāriputra, the inherent clarity and purity of mind and wisdom is free from any blemish or impurity—therefore, the Buddhas, through moment-to-moment mind in accord with wisdom, realize Anuttarā-Samyak-Saṃbodhi. Thus, in accordance with the realization of such awakening, the Tathāgata also proclaims this Dharma to sentient beings, enabling them to realize such a Dharma. Śāriputra, this is called the twelfth unique quality of the Buddha: the Tathāgata’s liberation that never diminishes.

“Furthermore, Śāriputra, what is the Tathāgata’s bodily actions all being guided by wisdom and proceeding according to wisdom? Śāriputra, the Tathāgata is able to accomplish such bodily actions: all sentient beings, if they see the Tathāgata, can be tamed; if they hear his teachings, they can also be tamed. Therefore, the Tathāgata may manifest silence to tame sentient beings; or manifest the act of eating and drinking to tame sentient beings; or manifest various dignified comportments to tame sentient beings; or manifest various supreme physical characteristics to tame sentient beings; or manifest the form of possessing the marks of perfection to tame sentient beings; or manifest the invisible crown of the head to tame sentient beings; or manifest the act of observing and gazing to tame sentient beings; or manifest divine light shining forth to tame sentient beings; or manifest the act of lifting and placing the feet when walking to tame sentient beings; or manifest the appearance of coming and going among cities and villages to tame sentient beings.

“Śāriputra, to put it simply, there is no single dignified comportment of the Buddha, the Bhagavān, that is not used to tame sentient beings. Therefore, it is said that all the bodily actions of the Tathāgata are guided by wisdom and proceed according to wisdom. He also proclaims such Dharma to sentient beings, enabling them to enter into such wisdom. Śāriputra, this is called the thirteenth unique quality of the Buddha: the Tathāgata’s bodily actions being guided by wisdom.

“Furthermore, Śāriputra, what is meant by all of the Tathāgata’s verbal actions being guided by wisdom and proceeding according to wisdom? Śāriputra, it is because the Buddha, the Bhagavān, does not speak false or deceptive Dharma that his speech is guided by wisdom. All his prophecies are perfect and flawless, and all his uttered words are clear and subtle. Śāriputra, the language of the Tathāgata manifests in accordance with conditions and is inconceivable. Now, it shall be briefly explained.

“Śāriputra, the Tathāgata’s speech is speech that is easy to understand, speech that is easy to comprehend, speech that is neither arrogant nor base, speech that is not superficial, not distorted, not stammering, not disorganized or chaotic, not difficult or obscure, not rough or crude, not ambiguous or veiled, speech that is gentle in tone, speech that brings joy, speech that is not hollow or weak, not frivolous or hasty, not heavy or burdensome, not abrupt or clipped, speech that is skillfully concise, skillfully reconciliatory, supremely beautiful and harmonious, speech of excellent and wondrous sound, speech that is adept at guiding, speech that is exceedingly clear, speech like the sound of thunder, speech with nothing omitted, speech like drinking sweet nectar, speech rich in meaning and purpose, speech that is approachable and endearing, speech that is vast and expansive, speech that is worthy of veneration, speech free from defilements, speech far removed from filth and impurity, speech that is without foulness, without blemish, without dullness, speech that is majestic and magnificent, speech that is unobstructed, speech capable of instruction, speech that is luminous and pure, speech that is upright and direct, speech that is fearless, speech that is without deficiency, speech that is not flippant or rash, speech that gives rise to joy and delight, speech that brings physical ease, speech that uplifts the mind, speech that pacifies greed, speech that pacifies hatred, speech that destroys ignorance, speech that swallows demonic obstructions, speech that subdues evil words, speech that crushes heretical views, speech that expresses meaning clearly,speech like the sound of heavenly drums, speech beloved by the wise, speech like the voice of the kalaviṅka, speech like the voice of the Lord of the devas, speech like the voice of Brahmā, speech like the sound of ocean tides, speech like the sound of thunderclouds, speech like the roar of earthquakes and mountain peaks, speech like the cry of the king of swans, speech like the call of the peacock king, speech like the song of the golden oriole, speech like the voice of the jīvajīvaka bird, speech like the voice of the goose-king, speech like the call of the deer king, speech like the music of a vertical harp, speech like the sound of a vallakī lute, speech like the beat of the pañava drum, speech like the bellow of a great conch, speech like the tone of a long flute, speech that easily opens and liberates body and mind, speech that is easy to distinguish, speech that is clear and intelligible, speech that accords with the heart and brings pleasure, speech that is worthy of being heard, speech that carries profound resonance, speech that is not hoarse or muffled, speech that is pleasing to the ear, speech that gives rise to wholesome roots, speech with perfect phrasing, speech that is adept in linguistic expression, speech in which meaning and language are in harmony, speech in which Dharma and language are in harmony, speech that accords with the occasion, speech that responds appropriately to the time, speech that never misses the right moment, speech that discerns the superior and inferior faculties of sentient beings, speech that adorns the perfection of giving, speech that purifies the observance of precepts, speech that teaches the perfection of patience, speech that encourages the practice of vigor, speech that leads to joy in meditative concentration, speech that enables realization of right wisdom, speech that accumulates loving-kindness and compassion, speech of unrelenting compassion, speech that is pure and joyful, speech that realizes detachment, speech that establishes the Three Vehicles, speech that ensures the continuity of the seed-line of the Three Jewels, speech that establishes the Threefold Training, speech that purifies the Three Liberations, speech that cultivates the truths universally, speech that cultivates wisdom universally, speech that is not slandered by those with understanding, speech praised by the noble ones, speech as immeasurable as space, speech in which all aspects and subtle meanings are perfectly accomplished. Śāriputra, it is because the Tathāgata possesses such immeasurable, boundless, subtle, and pure speech that it is said: all of the Tathāgata’s verbal actions are guided by wisdom and proceed according to wisdom. Just as the Tathāgata himself has realized such verbal actions, so too does he, in accordance with all sentient beings, proclaim the Dharma to them, so that they may realize such speech. Śāriputra, this is called the fourteenth unique quality of the Buddha: the Tathāgata’s verbal actions being guided by wisdom.

“Furthermore, Śāriputra, what is meant by all of the Tathāgata’s mental actions being guided by wisdom and proceeding according to wisdom? Śāriputra, the mind, intention, and consciousness of the Tathāgata are inexpressible. Śāriputra, the realm of the Tathāgata should be sought through wisdom, because it is due to the Tathāgata’s supreme wisdom that he is so named. This wisdom of the Tathāgata pervades the minds of all sentient beings, deeply enters the intentions of all sentient beings, and does not depart from the consciousness of all sentient beings. It has the capacity to burn away and completely annihilate all dharmas and all Samādhis. Without depending on external conditions, it transcends all conditioned objects, is far removed from the cyclical arising and ceasing of the three realms of existence, surpasses all habits of arrogance, is liberated from the karma of Māra, is distant from flattery and deceit, has relinquished both ‘self’ and ‘what belongs to self,’ has eradicated the darkness of ignorance and delusion, is well cultivated in the path factors, and, like empty space, is equal and without distinctions, with no difference from the Dharma realm. Śāriputra, the Tathāgata has realized such mental actions, led by such wisdom, and in accordance with the minds of sentient beings he proclaims the Dharma for them, so that they may realize the Tathāgata’s mental actions. Śāriputra, this is called the fifteenth unique quality of the Buddha: the Tathāgata’s mental actions being guided by wisdom.

“Furthermore, Śāriputra, what is meant by the Tathāgata’s unimpeded functioning of wisdom in observing past lives? Śāriputra, what is the meaning of this “functioning” of wisdom? Śāriputra, the Tathāgata, through unobstructed wisdom, can know the arising, abiding, decay, and disappearance of all Buddha-lands across immeasurable, boundless past lives—he is able to understand these countless events through skillful means. He knows in complete detail even the flowers, grasses, trees, forests, and medicinal herbs in all Buddha-lands.

“He fully knows the bodies of sentient beings in those Buddha-lands, the conventional names they are given, and all appearances and characteristics. He also knows the various faculties and complexions of those beings in detail. Śāriputra, the appearance of each Buddha in the world and the authentic Dharma proclaimed by every Tathāgata—of all this, the Tathāgata can distinguish and know truly. He knows how many beings have been tamed in the Śrāvaka Vehicle, how many in the Pratyekabuddha Vehicle, and how many in the Mahāyāna—all of this, the Tathāgata knows completely. He knows the differing features of Buddha-lands, the number of bhikṣus in each Saṅgha, the lifespan of each Tathāgata, the duration of the True Dharma, their inhaling and exhaling, their eating and drinking, and other such countless differences and characteristics—the Tathāgata knows all of these completely. Śāriputra, the Tathāgata also truly discerns the differences in past rebirths of all sentient beings—such as death, and which realm of existence they were reborn into. He knows their various faculties, their various behavioral tendencies, their various modes of comprehension—he knows all of these immeasurable differences. He knows the continuation of the mental streams of beings: how, after one type of thought, another thought arises in succession—the differences between these thoughts are infinite, yet the Tathāgata knows all of them one by one through skillful means. Śāriputra, the Tathāgata, whether by direct perception or by inference, realizes the entire continuum of these past, now-extinguished mental processes.

“The Tathāgata, having realized this complete wisdom himself, also proclaims this Dharma in accordance with sentient beings’ minds, so that they too may realize such wisdom. Śāriputra, this is called the sixteenth unique quality of the Buddha: the Tathāgata’s unimpeded knowledge of the past.

“Furthermore, Śāriputra, what is meant by the Tathāgata’s unimpeded functioning of wisdom in observing future lives? Śāriputra, what is the meaning of this functioning of wisdom? It means that the Tathāgata knows completely all future appearances of Tathāgatas—some will appear, some will pass into final Nirvāṇa, some will arise, and some will not arise. All such characteristics the Tathāgata knows completely.

“He also knows completely the future occurrences of fire-kalpas that consume, water-kalpas that inundate, wind-kalpas that destroy, and the varying durations of the continuance of all Buddha-lands. He knows the number of particles in the earth element, the details of all flowers, grasses, trees, forests, and medicinal herbs that will exist in future Buddha-lands. He knows the various colors and forms of future stars and constellations—all such distinctions the Tathāgata knows completely. He also knows completely, across all future Buddha-lands, the arising of future Buddhas, Pratyekabuddhas, Śrāvakas, and Bodhisattvas—their livelihoods, their breathing, their eating, their conduct while walking, standing, sitting, and lying down—all such countless distinctions and manifestations the Tathāgata truly knows. He knows in each case the distinct ways in which each Tathāgata teaches, the differences in how they observe the faculties of sentient beings—who will realize liberation through the Śrāvaka Vehicle, who through the Pratyekabuddha Vehicle, who through the Mahāyāna Vehicle—the Tathāgata knows all of this completely. Furthermore, across all future worlds and all Buddha-lands, the places where sentient beings will be reborn, the differences among them, the thoughts and mental factors of sentient beings—the Tathāgata knows all of these completely. Śāriputra, the Tathāgata knows the future truly and precisely—not because the future mental streams have already continued into the present, but because the Tathāgata directly observes the future and thus knows it truly. Having realized this wisdom himself, the Tathāgata proclaims this Dharma to sentient beings, so that they may realize such wisdom. Śāriputra, this is called the seventeenth unique quality of the Buddha: the Tathāgata’s unimpeded knowledge of the future.

“Furthermore, Śāriputra, what is the Tathāgata’s unimpeded functioning of wisdom in observing the present? Śāriputra, what is the meaning of this “functioning” of wisdom? Śāriputra, in the present world, within all Buddha-lands in the ten directions, the Tathāgata is able to thoroughly know all three kinds of attributes. The Tathāgata fully knows all the present Buddhas, the various assemblies of Bodhisattvas, the assemblies of Śrāvakas, and the assemblies of Pratyekabuddhas, along with all their differences. He also knows the colors and forms of the present constellations, the flowers, grasses, trees, medicinal herbs, and forests. Even the number of particles in the earth element throughout all lands in the ten directions—such as their weight and quantity—the Tathāgata is able to accurately and skillfully calculate.

“Śāriputra, the amount of water in all water realms throughout the ten directions is inconceivable, yet the Tathāgata can, with just the tip of a single hair, take them drop by drop and account for them all. Such boundless water realms, the Tathāgata clearly understands and can skillfully compute. Regarding the origin of the flames in all fire realms of the ten directions, the Tathāgata can also calculate and distinguish them skillfully. Regarding the arising and supporting conditions of all wind realms in the ten directions, the Tathāgata likewise skillfully knows them. The limits of all space realms in the ten directions—no matter how subtle and fine, even as small as the tip of a hair—the Tathāgata truly and skillfully calculates and comprehends them.

“Śāriputra, the Tathāgata knows the three kinds of present sentient being realms, and even knows the realm of present hell beings—the causes of their birth there, and the causes of their release from there. He also knows the realm of present animal beings—their causes of birth and causes of release. So too for the beings in the Yama realm. The Tathāgata knows the human realm of the present—both the causes of birth among humans and the causes of death. He knows the present devas’ realm—their causes for being born in the heavens and the causes of their lifespans ending. He also knows the present mental streams of sentient beings—who are afflicted, who are free from afflictions—as well as the differences in faculties among those who are teachable and those who are difficult to teach. These boundless distinctions, the Tathāgata truly knows.

“Śāriputra, the Tathāgata thus knows all present dharmas—not because his wisdom follows dualistic discriminative consciousness, but because he proclaims this Dharma in order to lead sentient beings to realize the non-dual realm, and to awaken to this kind of wisdom. Śāriputra, this is called the eighteenth unique quality of the Buddha: the Tathāgata’s unimpeded knowledge of the present.

“Furthermore, Śāriputra, because the Buddhas, the Tathāgatas, have accomplished these eighteen unique qualities of the Buddha, they are able to fully and completely illuminate the worlds of the ten directions. Their radiant light streams forth and shines upon all beings. And because these Dharma qualities are rare, extraordinary, majestic, and luminous in merit and power, they are capable of overshadowing all heavenly Māras. Śāriputra! The Tathāgata’s unique qualities are inconceivable, boundless, and limitless like space. If someone wishes to seek the boundary of of the Tathāgata’s unique qualities, it would be no different from someone seeking the boundary of space. Śāriputra! Bodhisattvas-Mahāsattvas hear of the Tathāgata’s unique qualities, they faithfully accept and uphold it, with purity and without doubt. Their joy and elation increase all the more, and they 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 Teacher’s body, speech, and mind are entirely free from the slightest fault or wavering.

In this way he teaches and transforms sentient beings. This is a unique quality of the Tathāgata.

The Teacher’s mind is neither proud nor lowly. He has thoroughly severed hatred and craving,

and forever abides in the state of non-contention. This is a unique quality of the Tathāgata.

The Teacher maintains clear awareness of both Dharma and wisdom, never falling into any forgetfulness or confusion.

His unimpeded analytical insight never errs. This is a unique quality of the Tathāgata.

Whether standing, eating, walking, sitting in stillness, or lying down, the Buddha’s mind is always calm and consistent.

His inner mind is neither scattered nor discriminative toward sentient beings. This is a unique quality of the Tathāgata.

The Sugata harbors no discriminative thoughts toward Buddha-lands, sentient beings, or Buddhas.

He abides in equality and regards all with vast wisdom. This is a unique quality of the Tathāgata.

The Buddha’s equanimity is supremely excellent, for he has perfectly cultivated the Unsurpassed Path

and completely severed discrimination. This is a unique quality of the Tathāgata.

The Master’s vigor toward wholesome Dharma never regresses. His compassion and skillful means are ever present with sentient beings,

taming and teaching countless beings. This is a unique quality of the Tathāgata.

The Sugata’s perseverance never diminishes. He clearly perceives the faculties and causes

and conditions of immeasurable sentient beings, and skillfully tames them through the three actions of body, speech, and mind. This is a unique quality of the Tathāgata.

The Buddhas’ right mindfulness is always perfect. From the moment of their awakening under the Bodhi tree,

they maintain clear awareness toward all dharmas. This immeasurable awakening is a unique quality of the Tathāgata.

He harbors no discriminative thoughts at all, and naturally abides in the Samādhi of equality.

His meditative concentration does not rely on any external condition. This is a unique quality of the Tathāgata.

The Teacher’s wisdom is supremely auspicious, able to thoroughly know the minds and actions of all sentient beings.

He proclaims wondrous Dharma, and sentient beings, according to their own minds, are able to understand. This is a unique quality of the Tathāgata.

The Śrāvakas attain liberation through sound, the Pratyekabuddhas attain liberation through contemplation of causes and conditions, but the Buddhas’ supreme liberation is unimpeded and undefiled—like space.

The Sugata’s great equanimity-mind is inconceivable.

The Buddhas originally have no mind; their nature and mind-streams are originally liberated.

The Buddha teaches beings in accordance with this truth of liberation. This is a unique quality of the Tathāgata.

When sentient beings behold the Buddha’s dignified comportment—whether abiding in stillness, walking, or entering towns and villages—

they are inspired by his auspicious radiance and naturally give rise to wholesome thoughts.

The light radiated by the true Sattva brings peace and joy to many koṭis of beings.

Wherever this light reaches, there are no beings who are not liberated. This is a unique quality of the Supreme One.

The natural sage utters a single sound, yet sentient beings, according to their individual faculties, each understand it in their own way.

The Dharma sound he proclaims is like an echo. This is a unique quality of the Supreme One.

The heart of the Sugata Teacher does not act. His actions are driven by wisdom,

and his wisdom penetrates the minds of all sentient beings. This is a unique quality of the Supreme One.

The Samādhi and meditative absorptions of the Buddhas are perfectly accomplished, having transcended all discursiveness.

The realms in which they abide are vast and equal, like space. This is a unique quality of the Supreme One.

Concerning all dharmas of past lives, the Buddha truly knows the causes and conditions for the liberation of various beings.

The well-functioning wisdom of the Sugata operates without obstruction. This is a unique quality of the Supreme One.

As for the worlds of the future—where Buddhas will appear and where they will not appear,

the nature of sentient beings, the lands, and the Dharma within those worlds—the Buddha fully understands all of these without omission.

As the Sugata observes the future, his mind remains undistracted.

He knows which Dharma best suits the faculties of sentient beings. This is a unique quality of the Tathāgata.

As for the defiled present world, the Supreme One can truly and unobstructedly know it as it is.

The realm of the Teacher is like space. This is a unique quality of the Tathāgata.

The eighteen unique qualities of the Tathāgata as described above are all most supreme and inconceivable.

The nature of Tathatā—True Suchness—is like space. Bodhisattvas who are endowed with wisdom can faithfully receive and comprehend it.”

“Śāriputra, these are the Tathāgata’s eighteen unique qualities. Because of these accomplishments, the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, proclaims 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, these are why Bodhisattva-Mahāsattvas faithfully accept and uphold the ten inconceivables and ten  inconceivable characteristics 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.”