Translated in the Northern Qi Dynasty by the Tripiṭaka Master Narendrayaśas
Part Sixteen: The Prediction of Tuṣita Devas
At that time there were eight hundred million Tuṣita devas. When they saw the various asuras, garuḍas, and up to the Yāma devas and others making offerings to the Tathāgata, and after hearing the bestowal of prediction, they rejoiced greatly and thought in their hearts: “By what Dharma does the World-Honored One bestow upon them the prediction of Anuttarā-Samyak-Saṃbodhi? Is it a prediction given to form, or is it a prediction of Anuttarā-Samyak-Saṃbodhi given to feeling, perception, formations, and consciousness?” Those assemblies of devas further thought: “It is not a prediction given to form, nor is it a prediction of Anuttarā-Samyak-Saṃbodhi given to feeling, perception, formations, and consciousness. Why is that? Since form is not born, Bodhi also is not born. How could unborn form awaken to unborn Bodhi? Extending this reasoning onward, up to consciousness is not born; how could unborn consciousness awaken to unborn Bodhi?
“Since form is not extinguished, Bodhi also is not extinguished. How could unextinguished form awaken to unextinguished Bodhi? Extending this reasoning onward, up to consciousness is not extinguished; how could unextinguished consciousness awaken to unextinguished Bodhi?
“Form has no discrimination, and Bodhi also has no discrimination. How could form without discrimination awaken to Bodhi without discrimination? Extending this reasoning onward, up to consciousness has no discrimination; how could consciousness without discrimination awaken to Bodhi without discrimination?
“Since form has no dualistic opposition, Bodhi also has no dualistic opposition. How could nondual form awaken to nondual Bodhi? Extending this reasoning onward, up to consciousness has no dualistic opposition; how could nondual consciousness awaken to nondual Bodhi?
“Since form has no fabrication, Bodhi also has no fabrication. How could unfabricated form awaken to unfabricated Bodhi? Extending this reasoning onward, up to consciousness has no fabrication; how could unfabricated consciousness awaken to unfabricated Bodhi?
“Since form is unobtainable, Bodhi also is unobtainable. How could unobtainable form awaken to unobtainable Bodhi? Extending this reasoning onward, up to the aggregate of consciousness is unobtainable, and Bodhi also is unobtainable; how could unobtainable consciousness awaken to unobtainable Bodhi?
“Thus, among all these unobtainable dharmas, what is the Buddha? What is Bodhi? What is a Bodhisattva? What is a prediction? The aggregate of form is empty, and feeling, perception, formations, and consciousness are also all empty. Why is that? Because their own nature is originally empty. In this way, the Buddha is empty, Bodhi is empty, the Bodhisattva is empty, and prediction is also empty. Why is that? Because their very essence is emptiness. Within all dharmas that are empty in self-nature, what is called ‘Buddha’ is only a name, only a function, only conventional truth, only speech, only a designation established by conceptual construction. What are called the aggregate of form and feeling, perception, formations, and consciousness are likewise only names and functions, conventional expressions and conceptual establishments; a person of wisdom should not grasp or cling to them.
“It is like someone who, in a dream, enjoys the happiness of the five desires. After that person awakens, that happiness cannot be seen, and even in recollection it cannot be obtained, and thus distress arises. In the same way, one who abides in the Bodhisattva Vehicle, if there is any grasping or attachment, cannot meet with Bodhi. Because Bodhi cannot be realized, one cannot obtain the true flavor of Bodhi. Because the true flavor is not obtained, distress arises in the heart. Why is that? Because all these dharmas are like dream realms, not real. The meanings of those dharmas differ, and foolish ordinary beings grasp and understand them in differing ways. All dharmas should be known in this manner. What dharma is the Buddha? What dharma is the Bodhisattva? What dharma is Bodhi? All the dharmas of the Buddhas are unobtainable. Ordinary beings are unobtainable, and the dharmas of ordinary beings are also unobtainable. Śrāvakas are unobtainable, and the dharmas of Śrāvakas are also unobtainable. Pratyekabuddhas are unobtainable, and the dharmas of Pratyekabuddhas are also unobtainable. Bodhisattvas are unobtainable, and the dharmas of Bodhisattvas are also unobtainable. Buddhas are unobtainable, and Buddha-dharmas are also unobtainable. Bodhi is unobtainable, and Nirvāṇa also is unobtainable. Concerning the principle within these dharmas, we have already understood it clearly, and we have no more doubts.”
At that time, since the Tuṣita devas no longer had any doubts within these Dharma meanings, they gladly practiced and made offerings in the presence of the World-Honored One, and the offerings they performed surpassed those of the Yāma devas. They bowed their heads in homage to the Buddha’s feet, circumambulated the Buddha three times to the right, and then withdrew to one side and stood. Immediately they praised the World-Honored One with verses, saying:
“All those who abide in the Buddha’s virtues, the Tathāgata proclaims for them the methods of practice.
They attain the three gates of liberation, and cultivate within the incomparable realm.
There is no form, and there is no feeling, perception, or formation. There is neither a feeler nor any consciousness.
This is the realm of unobstructed wisdom, the lion among men who delights in departing from the five aggregates.
Those wise and excellent virtuous men do not cling to the thought of arousing Bodhi.
Having departed from the five aggregates, they have already obtained supreme wholesome roots, and they have no doubts regarding the Buddha’s virtues.
They aspire to seek unsurpassed great Bodhi, yet toward Bodhi they are free from grasping and attachment.
Therefore within their hearts there is neither sorrow nor joy; this is called the Buddha-sons practicing noble conduct.
Seeing together with the Buddha that all dharmas are entirely equal, they have no fear regarding dharma.
The wise, in the circumstances of this world, pursue the Buddha’s virtues and thus arouse practice.
They discern form and characteristics without any attachment, abandon all thoughts of marks,
do not give rise to wishes for rebirth within the three realms of cyclic existence, and observe that all existences are entirely empty.
They are able to know that the five aggregates are each unborn. The Tathāgata’s prediction and Bodhi,
and even the mind of Bodhi, are all unborn. One who proclaims thus is not foolish or deluded.
The Tathāgata’s virtues and birth-and-death, all these Buddha-dharmas are entirely unborn.
One who understands thus is the most supreme among beings, the true son of the Tathāgata.
If one can know that these five aggregates are not extinguished, then the elements, the sense-fields, and the Dharma of the Tathāgata,
the Buddha and Bodhi and the prediction, all these dharmas are not extinguished.
One who practices for the sake of Bodhi should know that he also is not extinguished.
Because he understands that all worldly things are not extinguished, his pursuit of Bodhi is not difficult.
The five aggregates, the elements, the sense-fields, and Bodhi, the Buddha and the Bodhisattva are all without fabrication.
One who knows thus is a Buddha-son, and that person is able to uphold the Buddha’s True Dharma.
The aggregates, elements, and all sense-fields have no awareness. Bodhi and the Buddha and the Bodhisattva,
and also the prediction, have no awareness. One who knows thus is a Buddha-son.
The self-nature of the five aggregates, elements, and sense-fields is empty and quiescent.
The Buddha, Bodhi, predictions, and practitioners who are true sons of the Tathāgata are likewise all empty of self-nature.
The aggregates, elements, and all sense-fields are all unreal. The World-Honored One, supreme among two-footed beings, Bodhi, practitioners, and predictions are likewise unreal.
One who knows thus is Buddha’s son.
It is neither reliance nor non-reliance, neither dharma nor no-dharma,
neither conditioned nor unconditioned. One who knows thus is a Buddha-son.
The World-Honored One sees the world in this way; we thus understand the Buddha’s mind.
This is the most supreme and subtle offering to the Buddha, and an offering to all the noble and holy assembly.
Only the Buddha, the World-Honored One, can fully know the merit we obtain by praising him.
We dedicate these virtues as a gift to all sentient beings, wishing that they may all accomplish the Buddha Way and be complete with all marks.”
At that time, after the World-Honored One heard the praise of those Tuṣita devas, and further knew that deep faith had arisen within them, he manifested a smile for the assembly of devas. At that time, the venerable Aśvajit asked in verses, saying:
“The unsurpassed one of great might, by the power of his causes, manifests the radiance of a smile.
The great assembly wishes the Buddha to explain the reason for this smile, so that after hearing it all may rejoice.
Because they have seen the Tathāgata smile, the entire assembly has given rise to doubt in their hearts.
The congregation earnestly gazes upward, all with one mind wishing to hear.
Just as in the world there is a sick person who thinks only of the physician and good medicine,
so too this great assembly, in the place where the Buddha abides, is willing and delights in hearing the Buddha speak of prediction.
These people all possess profound wisdom, resolute in seeking Bodhi without attachment.
In complete reverence they look up in contemplation, only hoping that the Tathāgata will bestow prediction upon them.
The World-Honored One here gives rise to great compassion, and with the Buddha’s power of wisdom cuts through the net of doubts.
Therefore the assembly becomes joyful, all wishing to pursue the Buddha’s virtues.
World-Honored One, now is the proper time for prediction. May all doubts be dispelled.
The Tathāgata has long since departed from all enemies, and may he sever the words of all heterodox paths.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“You have now requested the profound meaning of the Tathāgata, asking about the cause of this smile. It is the right time.
For the benefit of the world you have asked, and it will surely bring benefit to all sentient beings.
Knowing the intentions and aspirations in the minds of the assemblies of devas, therefore I manifest this radiant smile,
because they know the Buddha-Dharma to be supreme and wondrous, and thus they have made the most excellent offerings to me.
They truly illuminate the world as it is, and in accordance with the noble teaching have realized the Dharma meaning.
They have already reached the three gates of liberation. This is not something worldly people can understand.
In the past they have already made offerings to immeasurable Buddhas, and have also asked about such profound intent.
In the presence of those Buddhas they long cultivated emptiness, and so now here they proclaim the meaning of emptiness.
Therefore now in this place, they are able to encounter the Buddha, the World-Honored One,
and with emptiness they praise the Unsurpassed Leader, benefiting all worlds.
A world such as this is entirely unborn. The Buddhas, Bodhi, and prediction,
and all those who practice Bodhi, are also originally unborn.
The nature of sentient beings is likewise so. After understanding thus, one is able to realize Bodhi.
In the past they cultivated the mind of Bodhi, and regarding this meaning they are able to comprehend it.
Thus this world is also not extinguished. These assemblies of devas are skilled in penetrating it,
wisely illuminating it without doubt. Therefore those devas will all become Buddhas.
They will certainly attain the place of non-reliance. Toward all dharmas they do not grasp, they depart from discrimination.
All worlds are without fabrication, and regarding this meaning they are able to understand.
The substance of all dharmas is far removed from self-nature. The minds of the devas are pure and without doubt.
Bodhi and the mind of Bodhi, all are empty and without self-nature.
The Tuṣita devas possess firm and solid wisdom, all abiding in non-reliance.
Therefore realizing Bodhi is not difficult, and they will swiftly accomplish unsurpassed wisdom.
In the future Constellation Kalpa, they will be able to liberate boundless sentient beings.
All those devas will become Buddhas, all with the same title, named ‘King Who Discerns Dharmas.’”
Thus the Tathāgata, knowing the aspirations within the hearts of these devas, bestowed prediction upon them and proclaimed it.
When all devas and humans heard it, they all leapt with joy, their hearts fully satisfied.
Section Seventeen: The Prediction of Devas of the Heaven of Joy Emanation
At that time, headed by the King of the Heaven of Joy Emanation, together with his retinue and the great assembly of seven hundred million devas of the Heaven of Joy Emanation, they saw the asuras, garuḍas, up to the Tuṣita devas and others making offerings to the Tathāgata. After hearing the bestowal of prediction, they rejoiced greatly, all satisfied in their hearts, and were able to abide in the real. Within suchness they had no doubts. They rose from their seats, bared their right shoulders, knelt on their right knees, bowed with their heads and faces to the ground, and with palms joined toward the Buddha, spoke with one voice to the Buddha, saying: “World-Honored One! According to our understanding of the meaning spoken by the Buddha, all dharmas are precisely reality edge, boundless edge, unobstructed edge, non-abiding edge, inexhaustible edge, nondual edge, and non-edge. World-Honored One! What is called ‘reality edge’ is so because it is not inverted. ‘Boundless edge’ is so because it has no limit. ‘Unobstructed edge’ is so because it is far removed from opposition. ‘Non-abiding edge’ is so because it is far removed from self-nature. ‘Inexhaustible edge’ is so because it does not arise. ‘Nondual edge’ means that it is of one taste and equal. ‘Non-edge’ is so because it is not truly existent. World-Honored One! That reality edge pervades all places; there is not a single dharma that is not reality edge.
“World-Honored One! What is called Bodhi is also reality edge. World-Honored One! What is Bodhi? All dharmas are Bodhi, because they are far removed from self-nature. Even the five acts of immediate retribution are Bodhi. Why is that? Bodhi has no self-nature, and the five acts of immediate retribution also have no self-nature, therefore the immediate retribution karma is also Bodhi.
“World-Honored One! The Bodhi that is spoken of is like the self-nature of Nirvāṇa without remainder, and also like the self-nature of the immediate retribution karma. Why is that? All dharmas are the self-nature of Nirvāṇa without remainder, and also the self-nature of the immediate retribution karma. Therefore the realm of Nirvāṇa without remainder is Bodhi.
“World-Honored One! If there are sentient beings who abide in birth-and-death, they may seek Nirvāṇa. Yet within reality, there is no one who abides in birth-and-death and seeks Nirvāṇa. Why is that? Because reality has no dualistic discrimination.
“World-Honored One! We have already understood these principles clearly, without doubt. If someone has no doubts regarding this Dharma meaning, one should know that this person in the past, in the presence of the Buddhas, has already received the prediction of Anuttarā-Samyak-Saṃbodhi.”
At that time, after the World-Honored One heard the King of the Heaven of Joy Emanation and the seven hundred million devas of the Heaven of Joy Emanation finish speaking their understanding of prediction, in order to cause the great assembly to give rise to joy, he manifested a smile. At that time, the venerable Aśvajit asked in verses, saying:
“The one who pities the world manifests a smile, yet has not spoken the cause and conditions of that smile.
The teacher of devas and humans reveals this wondrous sign of smiling, not without reason.
Now that the assembly has seen the radiance of the World-Honored One’s smile, all have questions.
We pray that you explain the reason for this smile, cutting through the net of all doubts.
If these people receive the Tathāgata’s explanation, then after hearing it they will all give rise to a rare and wondrous mind.
For the great assembly you will purify the true path, making it the condition for progressing toward Bodhi.
If sentient beings have doubts, such people will find it difficult to attain wondrous Bodhi.
We pray that great wisdom will sever their doubts, so that they may diligently and swiftly realize the Unsurpassed Path.
World-Honored One, these assemblies all resolve to seek Bodhi and depart from all evils.
After hearing the devas receive prediction, they will certainly become great Dharma Kings.
Therefore, World-Honored One, out of compassion, may you remove and cut off all doubtful thoughts,
bestow upon these devas the prediction of Bodhi, and cause the assembly all to rejoice.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“Because I pity the world, therefore I manifest this smile. Aśvajit, you now ask me the meaning within this.
I shall bestow prediction upon all those assemblies of devas. You should all, each with purified minds, listen attentively.
These great assemblies of devas of the Heaven of Joy Emanation have themselves spoken of receiving predictions and attaining Bodhi.
In the great assembly they will make the lion’s roar, able to destroy the various heterodox and deviant views.
It is like many stones falling from the sky: without doubt they must descend to the earth.
Buddha-sons are likewise, far removed from doubt, knowing for themselves that they will certainly accomplish the Buddha Way.
Just as when the sun sets in the west and night comes, one should know that before long sunrise must appear,
Buddha-sons are likewise, possessing many practices, certainly knowing they will be complete with the ten powers.
Again, like the sun at midday, seeing all kinds of forms and marks clearly,
Buddha-sons are likewise, possessing many practices, knowing for themselves they will attain omniscience.
Just as when sunlight reaches its decline, everyone knows the sun will hide,
Buddha-sons are likewise, all knowing for themselves they will certainly attain the most supreme wisdom.
It is like many streams of water flowing downward: the wise should know they return to the great ocean.
Buddha-sons are likewise, possessing bright wisdom, certainly knowing they will attain the highest Bodhi.
Just as someone throws a stone into empty space, it will certainly fall to the ground without doubt,
Buddha-sons are likewise, all knowing for themselves that before long they will attain the Knower of the World.
The wise naturally have such vision. Because they understand the Dharma meaning, they do not fall into doubt.
Knowing that they partially possess the Buddha’s virtues, they will certainly draw near to natural wisdom.
Even if the hosts of Māras were as many as nayutas, manifesting the Buddha’s form and saying, ‘You will not become Buddhas,’
they still could not obstruct their resolve, because they themselves have already well understood the True Dharma.
They are determined regarding the Buddha’s virtues, each saying that they have received prediction.
Concerning the matter of predicting these devas, the Tathāgata gives rise to joy and approval.
The Bodhisattva practices cultivated by these devas are all known by themselves, not relying on others.
They themselves declare that they will become Sugatas, and the World-Honored One rejoices in this.
Therefore, Aśvajit, if there are people who wish to attain unsurpassed Bodhi,
they should diligently pursue this Dharma, and they will certainly obtain the most supreme and peaceful place.
Awakening to this principle oneself, following the meaning and truly knowing it as it is,
drawing near and making offerings to good spiritual friends, realizing Bodhi will not be difficult.
If someone were to practice austerities for a thousand kalpas, casting away skin, fat, blood, and flesh without regret,
yet if they can understand this meaning, that merit is vast and surpasses those austerities.
All Buddhas of the past, all those in the future who pity sentient beings,
and all World-Honored Ones of the present, all follow this Dharma and accomplish the Buddha Way.
After the devas of the Heaven of Joy Emanation have made offerings to me, they all well know the ultimate truth.
Having made offerings to past Tathāgatas, awakening to this meaning, in the future they will become Buddhas.
All the Buddhas’ supreme Samādhis, and the meditative absorptions in which they now abide,
these Buddha realms, those devas have all attained, because in former lives they long cultivated them.
Aśvajit! The sons of the Nirmāṇarati heavens have no doubts regarding those samādhis.
Having well learned the pure Buddha-Dharma, they are now manifestly practicing upon the Buddha path.
Therefore, giving rise to faith and understanding in truth, one should diligently seek release from the limits of suffering.
One should constantly draw near those of great learning, and one will certainly attain unsurpassed great Bodhi.”
After hearing the wondrous Dharma spoken by the Buddha, the great assemblies of devas of the Heaven of Joy Emanation all rejoiced,
removed the net of doubts, and their minds flowed onward toward great Nirvāṇa.
Section Eighteen: The Prediction of Devas of the Heaven of Mastery over Others’ Emanations
At that time, headed by the King of the Heaven of Mastery over Others’ Emanations, together with his retinue and the great assembly of eighty nayuta devas, they saw the asuras, garuḍas, nāga maidens, nāga kings, kumbhāṇḍas, gandharvas, yakṣas, kiṃnaras, the hārākāśa devas, the Four Great Kings’ heavens, the Trāyastriṃśa heavens, the Yāma heavens, the Tuṣita heavens, the heaven of the Heaven of Joy Emanation, and others making offerings to the Tathāgata. After hearing the bestowal of prediction, they rejoiced greatly and all attained satisfaction of heart. With one voice they spoke to the Buddha, saying: “World-Honored One! As for what the devas of the Heaven of Joy Emanation called the ‘reality edge,’ we do not even see ‘reality,’ how much less could we see that ‘edge’? Why is that, World-Honored One? If one were to see the mark of reality, only then could it be said that one sees the edge. Why is that? Such a person is acting within a dualistic domain. For those who abide in such a vehicle, if they are virtuous men or virtuous women, these two dharmas should be proclaimed for them. Yet these two dharmas are not the true realm.
“World-Honored One! If virtuous men or virtuous women cannot believe and accept, cannot enter into the Dharma of nonduality, then even though such a person gives rise to the aspiration hoping to realize Bodhi, one should know that the path he practices is not the correct path. Why is that? Because it is not the road leading toward Bodhi.
“World-Honored One! If there are sentient beings who seek Bodhi, such people see no dharma whatsoever that can awaken. Why is that? Because there is not even the slightest dharma that can attain awakening, that can awaken to Anuttarā-Samyak-Saṃbodhi. World-Honored One! That dharma is not past, not future, not present; not conditioned, not unconditioned; not existent, not non-existent; not something that can be discerned, not something that can be known; not something that can be abandoned, not something that can be cultivated, not something that can be realized.
“The Bodhi that is spoken of, that dharma does not oppose other dharmas, and other dharmas also do not oppose that dharma. Why is that? That dharma is neither defilement and affliction, nor liberation from affliction. The essence of dharmas is unobtainable, because self-nature is originally remote and apart. This dharma does not oppose that dharma, and that dharma does not oppose this dharma. Why is that? Because all dharmas are far removed from all kinds of marks. Therefore dharma is not something that can be known, not something that can be discerned, not something that can be abandoned, not something that can be cultivated, not something that can be realized.
“World-Honored One! The arising of form is far removed from the mark of arising; it also is not something that can be known, up to not something that can be realized. Feeling, perception, formations, and consciousness are also thus. World-Honored One! The cessation of form is far removed from the mark of cessation; it also is not something that can be known, up to not something that can be realized. Feeling, perception, formations, and consciousness are also thus.
“World-Honored One! Past things, because they are far removed from the mark of past, are also not something that can be known, up to not something that can be realized. Future things, because they are far removed from the mark of future, are also not something that can be known, up to not something that can be realized. Present things, because they are far removed from the mark of present, are also not something that can be known, up to not something that can be realized.
“World-Honored One! Conditioned dharmas, because they are far removed from the mark of conditioned, are also not something that can be known, up to not something that can be realized. Unconditioned dharmas, because they are far removed from the mark of unconditioned, are also not something that can be known, not something that can be discerned, not something that can be abandoned, not something that can be cultivated, not something that can be realized.
“World-Honored One! Thus, even to the extent that they are encompassed by the five aggregates, or encompassed by the past, encompassed by the present, encompassed by the future, or encompassed by the conditioned, encompassed by the unconditioned, all these dharmas are unobtainable. Because they are unobtainable, therefore dharma is not something that can be known, not something that can be discerned, not something that can be abandoned, not something that can be cultivated, not something that can be realized.
“World-Honored One! If there are virtuous men or virtuous women who give rise to the mind of practice in order to seek Bodhi in this way, they are all named as abiding in the Bodhisattva Vehicle.”
At that time, all the devas of the Heaven of Mastery over Others’ Emanations, after each had finished expressing the Dharma they had understood, praised in verses, saying:
“World-Honored One, you skillfully proclaim the exhaustion of the bounds of existence, so that one will never again even temporarily undergo bodies within the six destinies.
In the world, those without wisdom fear birth-and-death, and they give rise to the aspiration wishing to cross beyond birth-and-death to the farther shore.
The essence of the five aggregates is unobtainable, because the nature and characteristics of the aggregates are originally empty.
All dharmas are empty and without marks, therefore all dharmas are far removed from opposition.
The self is emptiness, with no real thing. There is nothing that can be known, cultivated, or abandoned, nor is there any dharma that can be realized.
What the Tathāgata calls existence is precisely non-existence.
To seek Bodhi from within marks is unobtainable. The various dharmas that aid the path are also thus.
To seek the Buddha with a grasping mind is unobtainable, and to seek from within the marks of a Bodhisattva is also unobtainable.
Foolish beings who firmly cling to various marks hope to awaken to Bodhi.
In an inverted realm they grasp marks and act, and those without wisdom are not walking upon the Bodhi path.
Entering the Buddha’s realm, far removed from all marks, is called the wise practicing in accordance with the Dharma.
They are far removed from various marks and from marklessness, and also far removed from emptiness and non-emptiness.
They are able to awaken to the Unsurpassed Path. This is not the realm of heterodox paths,
nor is it something that Śrāvakas can understand, nor is it the destination of Pratyekabuddhas.
It is not a realm that can be reached by Arhats whose minds are liberated and who accord with pure and stainless dharmas,
nor by the wisdom of all Pratyekabuddhas.
Those phrases cannot be known by a mind that grasps marks. Even cultivating a small portion of the meaning of emptiness cannot bring understanding.
If there are those who understand emptiness and proclaim emptiness, they also proclaim that all dharmas have no self-nature.
They receive the Buddha’s teaching without slander. This is called the good cultivation of the stillness of emptiness.
They are able to awaken to the Bodhi path that is difficult to awaken to. The World-Honored One is their true teacher.
After praising the most honored among the two-footed ones, the immeasurable merit they have obtained is dedicated as a gift to all sentient beings,
so that they may become Buddhas and awaken those who have not yet awakened.”
At that time, the World-Honored One knew that those eighty nayutas of devas of the Heaven of Mastery over Others’ Emanations, together with their king and others, had already given rise to deep faith. In order to cause the great assembly to increase wholesome roots, he manifested a smile. At that time, the venerable Aśvajit asked in verses, saying:
“The World-Honored One of two feet manifests a smile, because he knows that the devas of the Heaven of Mastery over Others’ Emanations have deep faith.
Yet he has not explained the cause and conditions of this smile. We pray that the Tathāgata will explain it.
The great sage now is not without reason in manifesting this rare sign of smiling.
May the Buddha reveal the meaning of its causes and conditions, extinguishing the doubts of the great assembly.
Because they have seen the World-Honored One smile, now all those attending have doubts.
Out of pity for all worlds, we only pray that you expound and distinguish it in explanation.
This assembly has entirely turned away from birth-and-death, joining palms in reverence and seeking Nirvāṇa.
None among them is without hesitation. May the unobstructed speaker cut it off.
All have right faith in the Dharma of the Sugata. Their minds have opened and departed from grasping.
All possess pure faith and reverence. Excellent indeed, O Muni, may you explain.
They are courageous and diligent in the Buddha-Dharma, far removed from the net of doubts, ascending the noble Path.
All Buddhas travel this road, therefore may you remove the doubts of the assembly.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“You, out of compassion for the great assembly, have asked me in verses at exactly the proper time.
Only one endowed with perfect eloquence and skillful means is able to inquire into the profound meaning of this smile.
Because you have asked about the Tathāgata’s manifestation of a smile, it will certainly benefit immeasurable sentient beings.
Therefore all the congregations and great assemblies will be able to abide in supreme Bodhi.
Knowing that those devas of the Heaven of Mastery over Others’ Emanations have given rise to deep faith, therefore I manifest this radiant smile.
They all follow the Tathāgata’s teaching, cultivating wondrous practices in order to seek Bodhi.
Observing that all worldly dharmas are far removed from every kind of mark, it is like seeing a mirage, not real.
Foolish people see a mirage and take it to be water. Those who seek Bodhi must not be the same as them.
Grasping marks and clinging to the realm of ordinary beings, those without wisdom are always afraid of the markless.
Foolishness clings to marks and abandons the right path; only by departing from marks can one attain wondrous Bodhi.
False imaginings and calculations of illusory dharmas bind one according to one’s discriminations.
The wise observe that all marks are empty, and are able to realize the supreme quiescent Dhāraṇī.
Ordinary foolish beings who cling to marks abide in deviant minds. Without wisdom they return again to the six destinies,
driven by cyclic existence, undergoing many sufferings, all because of ignorant attachment to marks.
Beings attached to marks see the five aggregates, the Buddha and Bodhi and the Bodhisattva.
The wise, departing from marks and illuminating emptiness, are able to attain unsurpassed great Bodhi.
Those who abide in marks increase afflictions. By contemplating the markless, they can sever bonds.
What are called bonds are precisely marks; by contemplating bonds as markless, they are cut off.
If one seeks the path with a discriminating mind, discrimination itself is an obstruction to the path.
Though the wise may also act within desire, their conduct within desire is conduct without marks.
All dharmas have no substance and are unobtainable. Discriminating dharmas, one speaks of emptiness.
If one can depart from discrimination and realize the markless, that is Bodhi, with nothing further.”
After hearing the Sugata speak these words, the great assembly removed their doubts and attained fearlessness.
Reverently receiving the Dharma spoken by the Muni, they were like wise ones wearing campaka flowers upon their crowns.
“These devas have attained fearlessness. The offerings they have made to me are the most supreme.
They also understand the Buddha’s realm of all dharmas, and in the future they will become great teachers of the world.”
Section Nineteen: The Prediction of Brahma Devas
At that time, sixty million Brahmā devas saw the asuras, garuḍas, up to the devas of the Heaven of Mastery over Others’ Emanations and others making offerings to the Tathāgata. After hearing the bestowal of prediction, they rejoiced greatly, all satisfied in their hearts. In the meditative absorptions of conventional truth, they were nourished by joy, and within the Buddha-Dharma they also obtained the light of wisdom. Because in former lives they had cultivated wholesome roots, because they had personally served and made offerings to the Buddhas, and because of deep and pure faith, they attained patient acceptance regarding the extremely profound Dharma.
Those devas understood that all dharmas are without fabrication and also not without fabrication, neither born nor not born, neither existent nor non-existent, neither arising nor not arising, neither ceasing nor not ceasing, neither relying nor not relying, neither pure nor defiled, neither hateful nor lovable, neither noble nor foolish, neither knowing nor not knowing, neither seeing nor not seeing, neither receiving nor not receiving, neither measurable nor immeasurable, neither non-being nor not non-being, neither a thing nor not a thing, neither obtainable nor unobtainable, neither going nor coming, neither proceeding nor not proceeding, neither empty nor not empty, neither marked nor not marked, neither aspiration nor non-aspiration.
Those Brahmā devas, toward all dharmas, had minds without attachment and had no place of abiding. Toward “non-use,” they did not produce the thought of “non-use.” Toward “not non-use,” they also did not produce the thought of “not non-use.” Toward language, they did not produce thoughts of language; toward non-language, they also did not produce thoughts of non-language. Toward fabrication, they did not produce thoughts of fabrication; toward non-fabrication, they also did not produce thoughts of non-fabrication.
Toward ordinary beings, they did not produce thoughts of ordinary beings; toward not ordinary beings, they also did not produce thoughts of not ordinary beings. Toward the dharmas of ordinary beings, they did not produce thoughts of the dharmas of ordinary beings; toward not the dharmas of ordinary beings, they also did not produce thoughts of not the dharmas of ordinary beings.
Toward Śrāvakas, they did not produce thoughts of Śrāvakas; toward not Śrāvakas, they also did not produce thoughts of not Śrāvakas. Toward Śrāvaka dharmas, they did not produce thoughts of Śrāvaka dharmas; toward not Śrāvaka dharmas, they also did not produce thoughts of not Śrāvaka dharmas.
Toward Pratyekabuddhas, they did not produce thoughts of Pratyekabuddhas; toward not Pratyekabuddhas, they also did not produce thoughts of not Pratyekabuddhas. Toward Pratyekabuddha dharmas, they did not produce thoughts of Pratyekabuddha dharmas; toward not Pratyekabuddha dharmas, they also did not produce thoughts of not Pratyekabuddha dharmas.
Toward Bodhisattvas, they did not produce thoughts of Bodhisattvas; toward not Bodhisattvas, they also did not produce thoughts of not Bodhisattvas. Toward Bodhisattva dharmas, they did not produce thoughts of Bodhisattva dharmas; toward not Bodhisattva dharmas, they also did not produce thoughts of not Bodhisattva dharmas.
Toward the Buddha, they did not produce thoughts of the Buddha; toward not the Buddha, they also did not produce thoughts of not the Buddha. Toward Buddha-dharmas, they did not produce thoughts of Buddha-dharmas; toward not Buddha-dharmas, they also did not produce thoughts of not Buddha-dharmas.
Toward Nirvāṇa, they did not produce thoughts of Nirvāṇa; toward not Nirvāṇa, they also did not produce thoughts of not Nirvāṇa. Toward birth-and-death, they did not produce thoughts of birth-and-death; toward not birth-and-death, they also did not produce thoughts of not birth-and-death.
Thus, those assemblies of devas entirely departed from all discrimination. Their concentration minds are pure and clear. Having already attained a pure mind, they then praised the Buddha with verses spoken through the Dharma of quiescent extinction:
“The great sage possesses profoundly deep wisdom of quiescent extinction. Cultivating quiescent extinction, he reaches the farther shore.
Proclaiming quiescent extinction, he liberates sentient beings, and he himself constantly practices the Dharma of quiescent extinction.
Bodhi’s quiescent extinction is good and pure. This Dharma is the realm of the Muni.
Swiftly realizing the supreme and wondrous nectar of quiescent extinction, one is now able to exhaust cyclic existence.
He constantly speaks the subtle path of quiescent extinction, the place where the wise practice.
The Noble Eightfold Path extinguishes afflictive defilements and rescues all sentient beings.
Well cultivating quiescent extinction and realizing Bodhi is the path practiced by all Buddhas of the past.
Cultivating it, one reaches the city of peace, as known and realized by the Buddhas of the past.
This is the Dharma Gate studied by all Tathāgatas. The teacher thus transforms the world.
If someone can practice the Dharma of those still in training, he will attain the supreme Bodhi of those beyond training.
With one mind directed toward the path of quiescent extinction, with faculties stilled and long cultivated,
one will become a Buddha, the Knower of the World, and with the strength of Nārāyaṇa liberate sentient beings.
Those who know the nectar of quiescent extinction can exhaust all marks of cyclic existence.
Such a one is a true son of the Tathāgata, for quiescent extinction can remove the fears of the world.
The offerings they establish to the Buddha are most supreme, rare, and wondrous.
The quiescent extinction spoken of can entirely remove afflictions, and among all the markless it is foremost.
Worldly quiescent extinction is far removed from all marks. What is called quiescent extinction is Nirvāṇa.
Sentient beings revolve and undergo many sufferings because they are far from quiescent extinction and cling to marks.
The Muni’s dharmas are inconceivable. This is Bodhi, omniscient wisdom.
Having crossed the mire and reached the farther shore, the Buddha has no doubts about this.
If someone wishes to abandon the five aggregates and attain liberation, yet does not delight in seeking the Buddha’s Mahāyāna.
They wish to seek Bodhi and contemplate extinction, yet give rise to fear regarding the five aggregates.
Departing from desire, with a pure mind seeking Nirvāṇa, such is discriminating wisdom.
Yet grasping marks in dharmas is the realm of ordinary beings, as the Tathāgata has spoken.
If one clings to quiescent extinction, that itself is bondage, and thus one cannot attain omniscience.
But if someone, toward the marks of the five aggregates, does not give rise to a mind of grasping and attachment,
such a one can benefit the Dharma teaching of Śākyamuni. This is called delighting in the practice of the markless.
One can attain the nameless peaceful place, swiftly realize the Buddha’s realm of Bodhi,
subdue the contentious arguments of Māra, extinguish afflictions, and quickly accomplish omniscience.
Only the Buddha’s great wisdom can fully know the virtues of quiescence that we obtain by praising the Unsurpassed One.
We dedicate these virtues, giving them as a gift to sentient beings, wishing that all may become Buddhas.”
At that time, the great Brahmā King, lord of the Sahā world, after knowing that the Brahmā devas had praised the Buddha, stood upright before the Buddha with proper deportment, and praised him with true virtues, saying:
“The Dharma King has fully known all dharmas. They are not real, not truthful, deceptive like an empty fist,
and also like autumn clouds and flashes of lightning. Therefore the great sage is far removed from a mind of grasping.
Just as a hungry person in a dream eats meals of a hundred flavors,
yet the hunger and the eating in the dream are not real, the Tathāgata’s illumination of all dharmas is also thus.
Again, like a thirsty person in a dream who is able to drink pure, cool water,
yet the thirst and the drinking in the dream are both false, the Buddha’s seeing of all dharmas is also thus.
There is no fabrication, no experiencing, no sentient being. There is no creating of karma and no receiving of reward,
and there is no one who undergoes retribution. The World-Honored One has no doubts regarding this.
It is like beautiful speech that is loved by people, yet within that language there is nothing to grasp.
There is neither speaker nor hearer. The great sage knows all to be unreal.
Just as one hears the wondrous sound of a harp, yet that sound has no true reality,
the World-Honored One thus illuminates the aggregates, knowing that the aggregates have no substance and are unobtainable.
Like a maṇi jewel whose nature is naturally pure, yet when tied upon clothing it changes according to colors,
all dharmas in their own essence are originally pure, but false discrimination increases inverted defilement.
Like a spotless, fresh white garment that changes into many colors according to what it is dyed with,
all dharmas are likewise originally self-pure, yet become defiled according to discriminations.
Just as someone hears the sound of a conch and searches for where that conch sound comes from,
that sound is neither of self-nature nor of other-nature. The great seer’s seeing of dharmas is also thus.
Like a person longing for delicious foods, which are formed from many causes and conditions,
observing that each food has no self-nature, the Tathāgata’s seeing of dharmas is also thus.
Like many causes and conditions coming together that are called a city, yet when one investigates the city’s body it has no self-nature,
so too all conditioned assemblages are empty. The Dharma King’s seeing of dharmas is also thus.
It is like the sound of someone striking a drum, which can gladden people’s hearts,
yet the sound and all its conditions are empty. The great sage’s seeing of dharmas is also thus.
When someone strikes a drum, that sound does not come from the ten directions,
and when the sound ceases it does not go to any direction. The World-Honored One’s seeing of dharmas is also thus.
After that person strikes the drum, the drum does not give rise to hatred or delight,
nor does it discriminate the self-nature of conditions. The Buddha’s seeing of all dharmas is also thus.
Again, like someone striking a wondrous drum, the sound does not form an intention to make others rejoice,
and all the conditions are also thus. The teacher’s seeing of dharmas is also thus.
When one strikes that wondrous drum, the drum does not give rise to thoughts of suffering or joy,
nor does it observe the self-nature of conditions. The Tathāgata’s seeing of dharmas is also thus.
Like someone striking a wondrous drum, the sound is neither identical with conditions nor separate from conditions,
and the musician’s conditions are also thus. The Muni’s seeing of dharmas is also thus.”
At that time, the World-Honored One knew that the Brahmā devas and the great Brahmā King had already given rise to deep faith, and that they had praised the Buddha with the Dharma of quiescent extinction. Seeing also that the great assembly wished to increase wholesome roots, he manifested a smile. At that time, the venerable Aśvajit asked in verses, saying:
“Seeing the Tathāgata’s mouth emit the stainless and pure radiance of a smile,
the assemblies of devas and humans in the world all give rise to a rare and wondrous mind.
Because they have seen the World-Honored One smile, all those present universally produce doubts.
They gaze upon the Tathāgata’s face, earnestly longing and delighting to hear.
May the Buddha reveal the causes and conditions of this smile, sweeping away the doubts in the hearts of the assembly.
The supreme Muni manifests this rare sign of smiling, not without reason.
The radiance of a smile manifested by the Buddhas must surely be for the benefit of all worlds.
Now for whom is this smile revealed? We only pray that you expound and distinguish it in explanation.
After hearing, the assembly will certainly rejoice, because they will know the causes and conditions of the smile.
All these people join their palms, with one mind gazing upward, delighting and wishing to hear.
Therefore may the Buddha explain it, surely able to extinguish all doubts.
The teacher, for those assemblies who have come, may he compassionately proclaim the reason for the smile.
If the congregation hears, they will certainly be joyful, because the net of doubts will be washed away.
The minds of the assembly are firm and pure, single-mindedly thinking, yearning, and admiring the virtues of the Tathāgata.
The assembly gazes upon the World-Honored One’s countenance as if seeing the newborn moon.
The assembly gazes upon the World-Honored One, whose voice has eight wondrous qualities like Brahmā’s, and eagerly longs to hear him.
The assemblies of devas and humans, upon hearing the Buddha speak, will be able to remove doubts and abide in the True Dharma.
In accord with the meaning spoken in the Brahmā voice, they will hear the profoundly transcendent Dharma.
The Buddha’s wisdom and skillfulness can bring joy, thus causing the assembly to increase in elation.
This congregation’s minds are pure, far removed from the bonds of doubt, able to delight in the Tathāgata’s omniscience.
Only those diligent, courageous, and powerful can resolve to seek the Unsurpassed Path.
Therefore the teacher, out of pity for the world, we only pray that you explain and cause the assembly to rejoice.
Excellent indeed! World-Honored One, with an equal mind you pity all sentient beings,
causing the assembly to increase wholesome roots, peaceful and unmoving as they pursue the Buddha’s wisdom.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“Because I pity all worlds, therefore I manifest this radiant smile.
You should listen carefully as I speak of its cause; its meaning is a profoundly subtle utterance.
If these assemblies can hear it, giving rise to diligent effort and cultivating wholesome deeds,
they will be able to benefit sentient beings and give rise to supreme practice within the Buddha’s wondrous Dharma.
These Brahmā assemblies all rejoice, without any doubt within the Tathāgata’s Dharma.
For nayuta kalpas they have long cultivated practice, like kalpas as numerous as the sands of the Ganges.
Toward all realms they have no attachment, their minds like empty space without obstruction.
Though they delight in constantly cultivating Bodhisattva practices, they do not hasten to realize Bodhi.
These devas in future ages will also, through immeasurable billions of kalpas as numerous as Ganges sands,
remain pure and without defilement, obtaining great power and abiding in the world.
Then they will accomplish omniscience, becoming great Dharma Kings endowed with majestic power,
complete in virtues, exhausting all existences, observing all worlds as entirely empty and quiescent.
The lifespans of those Buddhas will be as long as the time they spent cultivating in the past.
While those Sugatas abide in the world, they will be able to liberate sentient beings amid suffering.
The lands of those Buddha realms will have none that can match them. Their worlds will be adorned, pure, and exceedingly flourishing.
Throughout immeasurable nayuta kalpas, the Tathāgata will proclaim without exhaustion.
The pure adornments and events of those Buddha lands are beyond what immeasurable Buddhas could finish speaking.
Those Buddhas will share the same name, ‘Great Power of Wisdom,’ and their lands will all be called ‘Most Supreme.’
They will proclaim for the assembly the unmoving Dharma, inconceivable and without reliance.
The beings in those Buddha worlds will all cultivate and adorn various wholesome roots.
There will be no sentient being who again undergoes a subsequent existence, being reborn once more within birth-and-death.
At that time there will be only one kind of suffering manifest in the world:
It is merely fear that all formations are impermanent, causing sentient beings to give rise to a mind of revulsion.
At that time, the beings of that land will be far removed from the many sufferings of aging, sickness, and death.
All will follow a single teaching, together developing revulsion toward impermanence and cultivating supreme practice.
At that time, those beings will no longer hear any other sounds with their ears.
They will only hear: impurity, impermanence, suffering, non-self, quiescent extinction, emptiness, marklessness,
nectar, Nirvāṇa, Bodhi, peace, coolness, and unsurpassed bliss.
Such supreme and wondrous sounds will constantly and repeatedly be heard.
At that time there will be no other sounds at all, whether from trees, walls, open ground,
or in the sky or monasteries—only such subtle utterances will be heard.
Upon hearing, all will attain the path and gain liberation within birth-and-death.
This is due to the Tathāgata’s supernormal power, endowed with the wondrous sound possessing eight virtues.
At that time minds will be free from the poisons, being free from desire and anger,
Nor will there be foolishness producing harsh sounds, coarse words that distress the ear.
There all sentient beings will loathe and turn away from birth-and-death, entering the great right road toward Nirvāṇa.
Everything in that land will eventually become empty: Buddha and sentient beings alike will enter extinction.
This is the great supernormal power of those Buddhas, who made vast inconceivable aspirations.
In the past, through nayuta kalpas, they cultivated the path in pursuit of Bodhi.
All sentient beings in that land will all become Buddhas.
These Brahmā devas have aroused vast vows, all because they contemplated the utterances of quiescent extinction.
All will realize profound meaning, understanding the auspicious path of the Tathāgata.
What they cultivate and learn will be fully penetrated, becoming teachers in all worlds.
They can observe the emptiness of sentient beings without giving rise to weariness or laziness.
Thus they skillfully enter into the nature of all dharmas and gather the supreme and wondrous Bodhisattva practices.”
