阿差末菩薩經

Fascicle One

Thus have I heard: At one time the Buddha was dwelling in the domain where the Tathagata traveled, at the lofty, pure, and magnificently adorned Jeweled Dharma-seat. It had been established by Perfect Enlightenment, adorned with great virtue, and founded upon the accumulation of wondrous practices and deeds. It was the fruition of attaining Buddhahood, the palace of the bodhisattvas, where the Tathagata’s immeasurable transformations were proclaimed.

There one entered bottomless wisdom, wandered through supreme states, cherished joy, discerned all things universally, cultivated noble conduct, inquired into the future, acquired boundless merit and limitless renown, attained equal and perfect enlightenment, accomplished the Buddha Way, skillfully turned the Dharma wheel, and taught innumerable disciples. There one was always sovereign over all dharmas, knew the dispositions of sentient beings, clearly understood their faculties, reached the other shore, employed skillful means according to the occasion, removed all obstructions, performed Buddha-works without any fixed place, and abided in non-abiding.

The Buddha was accompanied by a great assembly of six million bhiksus. Their minds and conduct were peaceful and harmonious. They had extinguished defilement, craving, attachment, and every evil. They were Dharma princes of the Tathagata, had cultivated the profound Dharma, and were born from the true Dharma. Their deportment, ceremonial conduct, advancing and withdrawing were radiant. They were guardians of the great assembly and remained close to and followed the Tathagata.

The Buddha was also accompanied by boundlessly many bodhisattvas, whose number could not be expressed or measured. All these Great Sages had attained spiritual powers, acquired dharanis, possessed unobstructed eloquence, and wondrously penetrated spiritual wisdom beyond all analogy. In the space of a single thought, they traveled to immeasurable lands to make offerings to the assemblies of Tathagatas throughout the ten directions.

They attended the wise, listened to the Dharma without weariness, inquired into it, received and retained it, honored it, and proclaimed it. They constantly cherished diligent cultivation, instructed the multitudes, possessed complete wisdom and skillful means, had delivered limitless beings, established the gateway of the unobstructed, and transcended all deluded perceptions. There was nothing to which they should respond that they did not respond, and they drew near to omniscience and all the stages of penetrating wisdom.

These bodhisattvas were named Bodhisattva Celestial Radiance, Bodhisattva Chosen for Battle, Bodhisattva Illuminating Treasury, Bodhisattva Removing Pride, Bodhisattva Courageous Step, Bodhisattva Faculty of the Eye (Contemplation), Bodhisattva Free from Speech, Bodhisattva Dispelling Darkness, and others. Bodhisattvas such as these had assembled, endowed with inconceivably vast and radiant merit. All the bodhisattvas were of this kind.

At that time, the Blessed One entered the fulfillment of the vows and practices of the bodhisattvas. This Dharma was called the Gateway of the Unobstructed. This Dharma gateway purified the bodhisattva-mahasattvas, wondrously adorned the Dharma-seat, and perfected the Dharma power, perfect enlightenment, and fearlessness.

Dwelling in the house of noble wisdom, they roamed freely among all dharmas, took up the seal of dharani, clearly understood eloquence, entered the gateway of the Way, and employed great spiritual powers. They went everywhere, radiating light, expounded and distinguished the irreversible Dharma wheel, equally trained all vehicles, penetrated all dharmas without being destroyed, and proclaimed the faculties, intentions, and dispositions of sentient beings.

They penetrated what was firm and essential, decisively understood all dharmas, subdued the hosts of Mara, and could teach beings in accordance with the Dharma.

They opened unobstructed wisdom amid the tightly bound defilements, delusions, wrong views, and sixty-two kinds of doubt, illuminating and understanding without limit. Their deeds of encouragement and assistance were immediately distributed everywhere. They entered the equal wisdom of the Way possessed by all Buddhas—the gateway without giving, expectation, or location.

They expounded all dharmas according to their examination of ultimate truth, dealt equally with perception and non-perception, and clearly understood the profundity of the twelve links of dependent origination. They accumulated immeasurable merit, adorned the bodily, verbal, and mental conduct of all Buddhas, and aspired to inexhaustible knowledge by personally cultivating the Four Noble Truths. They instructed the sravakas in tranquility of body and mind, transformed those of the pratyekabuddha vehicle so that they might realize omniscience, and fully established the A-duy-nhan who aroused the study of the Mahayana.

Entering all dharmas, they walked freely and independently, praised the virtuous merits of the Tathagata, and, according to the occasion, proclaimed, revealed, entrusted, comforted, assisted, admonished, and gradually instructed. They guided beings, opened the Dharma treasury, revealed its domain, removed minor obstructions, and disclosed the light. The Blessed One trained beings, preached and explained the words of the Dharma teaching, causing them to circulate throughout the ten directions.

At that moment, a great golden light spontaneously appeared in the east. It illuminated this Jeweled Purity Dharma-seat and brilliantly lit the entire trichiliocosm, pervading every place. Its radiance eclipsed this whole realm.

The light of the sun, moon, Brahma kings, Sakra, and the Four Heavenly Kings, together with the radiance of their majestic spiritual power, could no longer be seen. Even the wondrous great light of the devas and the majestic radiance of honored beings—devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas—vanished. The light of moon-bright jewels, flame-radiance gems, great beacon fires, and all other lights was likewise extinguished.

Only the limitless great light of the Tathagata, the Perfectly True One, and the bodily radiance of the A-duy-nhan bodhisattvas remained visible; all other lights disappeared. These thousand lands became remote, hidden, and dark. Though the light of the sun and moon was vast, it could not equal the majestic radiance that shone upon that region.

That light was obstructed neither by trees nor walls, neither by great Mount Sumeru nor the Snow Mountains, the Black Mountains, Mount Mucilinda, Great Mount Mucilinda, the Iron-Ring Mountains, or the Great Iron-Ring Mountains. It passed through them all, illuminating the trichiliocosm, reaching the Avici hell below and shining upward to the utmost limit of the zenith. The beings in the hells, hungry ghosts, and animals received the blessing of this light upon their bodies. All their suffering was dispelled and every pain ceased. Their bodies and minds became peaceful and secure, and they congratulated one another, believing that they had encountered an auspicious time.

At the Jeweled Purity Dharma-seat, to the Buddha’s left, six billion lotuses of the seven treasures spontaneously appeared. Their fragrance spread richly everywhere, and none who smelled it failed to rejoice. The flowers were soft and supple, as large as chariot wheels, and brilliant in color, each possessing innumerable billions of petals.

Their shapes were perfectly round, and they were made from hundreds of thousands of precious substances. Above them were displayed jeweled canopies and latticed banners. The flowers exhibited magnificent beauty and diffused their fragrance throughout the trichiliocosm.

All renowned fragrances existing among the devas and humans of these three thousand lands vanished when met by the fragrance of those flowers. Through the blessing of this fragrance, beings in the heavens and the human world delighted in the fragrance of the Dharma and no longer delighted in sensual desire.

Then the venerable Sariputra, seeing such signs as the limitless light and pure lotuses, was astonished and immeasurably delighted. He immediately rose, approached the Buddha, knelt upright with palms joined, and asked the Blessed One:

“What does the sign I see today portend? Such forms have appeared, manifesting great radiance and indescribably pure lotuses. Never before have I seen or heard of anything like this.”

The Buddha told Sariputra:

“There is a bodhisattva named A Soa Mat who is coming from the east, surrounded by a retinue of six billion bodhisattvas. Because they are about to arrive in this realm, these signs have appeared in advance.”

Not long after the Buddha had spoken, Bodhisattva A Soa Mat immediately appeared together with the six billion bodhisattvas, all advancing in company. Employing great spiritual powers and manifesting the majestic might of bodhisattvas, these bodhisattva-mahasattvas caused the Buddha-land to quake, emitted dazzling light, rained down every kind of fragrant flower, and produced hundreds of thousands of kinds of music. Having reached the vast Jeweled Purity Dharma-seat, they approached the Buddha and remained in empty space as though standing upon the ground. Joining their palms and taking refuge, they called throughout the trichiliocosm with a single voice and praised the Blessed One in verses of meaning:

When A Soa Mat and the six billion bodhisattvas had chanted these verses and praised the Buddha, they descended from empty space, bowed their heads at the Buddha’s feet, circumambulated the Holy One seven times, withdrew, and sat upon the lotuses. Through the Buddha’s majestic spiritual power, Sariputra asked:

“Blessed One, from where has Bodhisattva A Soa Mat come? What is the name of the Buddha there? What kind of land is it? Is that world near or far? How distant is it from here?”

The Buddha replied:

“Ask A Soa Mat about this yourself, and it will be explained to you.”

Sariputra asked A Soa Mat:

“Son of good family, is the place from which you have come near or far from here? What are the names of that Buddha and that world?”

A Soa Mat said to Sariputra:

“Elder, do you still entertain perceptions of going and coming?”

Sariputra replied:

“Son of good family, I have severed such perceptions.”

A Soa Mat said:

“Sariputra, if such perceptions have been severed, the resolve no longer holds to duality. Why then do you give rise to the thought of asking from where I have come? Sariputra, coming is the trace of meeting and union. Going is the trace of separation. If there is neither meeting nor separation, there is neither going nor coming. Neither going nor coming is the practice of the noble path.

“Sariputra, coming is the mark produced by natural conditions. Going is the mark of the exhaustion of demerit and merit. Demerit and merit are themselves naturally arisen marks. When the marks of demerit and merit have been exhausted, there is no mark. The non-coming of marks is the destination of the noble path.

“Sariputra, coming is called the mark of aspiration. Going is departure from aspiration. To depart from the mark of aspiration and the mark of destination is the mark of the noble path.

“Sariputra, coming is the mark of arising. Going is the mark of cessation. When the marks of arising, cessation, and going have been eliminated—when there is neither arising nor cessation and no abiding place—that is the mark of the noble path.

“Sariputra, coming is the gateway of admonition. Going is the exhaustion of instruction. To enter the inexhaustible gateway where there is no instruction is to proceed toward the noble path.

“Sariputra, if there is going and coming, one falls into the conventional. Only where there is neither going nor coming is it called the Way.

“Sariputra, when going and coming have been extinguished, and the future and all its domains have been removed, one proceeds toward the noble path.

“Sariputra, coming is the mark of the present. Going is precisely the mark of separation. To arrive at the present and relinquish the mark of separation is to proceed toward the noble path.

“Sariputra, coming is the mark of dependent arising and retribution. Going is the exhaustion of the mark of retribution. When there is no retribution, neither arising nor cessation, and one arrives at signlessness, only then does one proceed toward the noble path.

“Sariputra, coming is to reach a course through the conjunction of conventional conditions. Going is what is called sound. Verbal teachings and written words constitute a convenient path. If sound, written words, causes and conditions, and paths are eliminated, one proceeds toward the noble path.”

Sariputra asked A Soa Mat:

“Son of good family, from this explanation I now know that you possess eloquence, and so I wish to question you. I do so because I desire to hear and gather what I have never heard before. Son of good family, it is like a keeper of a frontier gate, whom those opening the gate must ask for permission to enter, leave, come, or go. Whether someone carries a heavy load of merchandise or travels without one, wishing to collect the tax, the keeper must interrogate him, saying: ‘Whatever goods you carry, you must pay the duty!’

“Son of good family, I am likewise of an inferior class, belonging to the lineage of sravakas who rely upon the voices of others to attain liberation. Because we unite with the conditions of sound, we must always inquire in order to receive the teaching. The true beings and others bring forth provisions to support and nourish the Mahayana. From it arise the sravakas and pratyekabuddhas. Therefore, excellent indeed! Son of good family, please distinguish and clearly explain to us whether the place from which you have come is near or far, and tell us the names of its Tathagata and land.”

A Soa Mat said:

“Sariputra, the Tathagata is before you. You should ask him. You will gain understanding, and the nets of doubt within the assembly will be resolved.”

Sariputra then asked the Buddha:

“How near or far is the place from which Bodhisattva A Soa Mat has come? What is the name of its Buddha? What kind of land is it? Have the innumerable renowned beings in that realm all brought forth the aspiration for the Way and donned the armor of great virtue?”

The Buddha said:

“Sariputra, listen attentively and reflect well! I shall state the name of that world and the meritorious name of its Tathagata. Those who hear it must not doubt but should all believe. The Tathagata, the Perfectly True One, is unobstructed and without hindrance. His compassionate penetration comprehends all things. All of you should receive this teaching.

“Sariputra, east of here, beyond Buddha-realms as numerous as the dust particles contained in the lands of Buddhas equal in number to the sands of ten Ganges Rivers, there is a world named A Ni Di Sa. In it is a Buddha named Tam Man Bat Da, the Tathagata, the Perfectly True One, the Completely and Perfectly Enlightened One, who is presently teaching the Dharma. A Ni Di Sa means ‘Never Blinking,’ and Tam Man Bat Da means ‘Universal Worthy.’

“In the world Never Blinking, even the names ‘sravaka’ and ‘pratyekabuddha’ do not exist. The Blessed One’s holy assembly consists entirely of bodhisattvas who perfected their practices in remote past lives: giving, self-discipline, serenity, noble wisdom, moral precepts, great learning, tranquility, vigilance, meritorious contentment, and establishment in peaceful seclusion. Through the power of patience, their hearts harbor no harmful intent.

Firm in diligence, they accumulate merit and constantly live in self-restraint. Universally contemplating the gateway of liberation, they enter samadhi and proper absorption. They delight themselves with spiritual powers and wisdom, and, through the limitless radiance of wisdom, distinguish according to the occasion and proclaim all phrases, meanings, and principles.

“They cherish loving-kindness as impartial as empty space. Their compassionate hearts pity sentient beings, and, knowing their aspirations and dispositions, they teach and transform them. When beings rejoice, they rain down the Dharma flavor of the nectar of the Way, completely removing all anger, hostility, and resentment. In practicing equanimity, they depart from the two vehicles and, through emptiness and signlessness, establish the Dharma of wishlessness. They rescue beings from the afflictions, impurities, and dangers of the maras. They understand the roots of sentient beings and guide them toward the twelve links of dependent origination. Observing their illnesses, they administer medicine suited to each disease.

“They firmly master their minds, remaining impartial and constantly of one nature, like earth, water, fire, and wind, without love or hatred. They subdue and eliminate all heterodox teachings. In these Dharma battles they firmly raise the banners, like valiant generals commanding great armies and breaking and subduing enemy forces. They enter deeply into the awakening to the true Dharma of all Buddhas, the ten powers, and fearlessness. They depart from the two categories of assemblies, follow karmic causes and conditions of existence and nonexistence, and transcend practices based on intermediate views. They cast away the self, person, lifespan, location, existence and nonexistence, and the inverted views that turn from truth toward falsity.

“The gateways of scripture and seals of Dharma belonging to the Tathagata, the Dharma King, are impressed within them. Their eloquence in expounding the Dharma is unobstructed. Throughout innumerable billions of hundreds of thousands of kalpas, their words and voices flow freely, never blocked or prevented from circulating. Through the Buddha’s spiritual powers, they transform immeasurable Buddha-lands, traveling around them repeatedly, ending and beginning anew. Understanding what is timely, they eliminate all fear, anger, pride, and arrogance. They expound with voices like the lion’s roar and the rumbling of thunder.

“They observe the superior, middling, and inferior practices of sentient beings, become their steadfast companions, and establish them in ultimate and everlasting nirvana. They raise limitless clouds, make the thunder of Dharma resound, send forth flashes of penetrating wisdom, rain down the water of nectar, and proclaim the precious Dharma of the Way, never allowing the Three Jewels to be cut off. Their aspirations and dispositions are pure like moon-bright jewels, penetrating both within and without, manifest externally and contained internally.

“Perfect Enlightenment shines forth. Their excellent marks are self-adorned through moral precepts. They adorn their bodies with hundreds of thousands of virtues and, through the Dharma of all Buddhas, arrive at the stage of A-duy-nhan, the bodhisattva bound to only one more birth, obediently cultivating its practices.

When sentient beings sincerely believe, listen to the teaching, and seek liberation, they enable every one of them to attain according to their aspirations and dispositions. The factors of enlightenment and dharanis form their lion throne and magnificently pure Dharma-seat. Their wisdom penetrates beyond the four fearlessnesses, and they manifest the arising and accomplishment of the enlightened, sacred embodiment of all Buddhas.

In accepting or rejecting, advancing or withdrawing, their minds are courageous and sovereign, and they turn the precious, unsurpassed Dharma wheel.”

At that time, when the assembly heard of the virtuous merits of those bodhisattvas, they leapt for joy and could not restrain themselves. Luminous minds arose in them. They took beautiful blue, yellow, red, and white celestial lotuses and flowers produced by thought, offered them to the Buddha, and scattered them over Bodhisattva A Soa Mat. With one voice, they praised his majestic virtue:

“Great indeed is the benefit we have gained! Only through acquiring blessed merit could we encounter this true being and witness an assembly bringing so many wholesome benefits. We bow our heads, take refuge, and make offerings to him. If any sentient beings hear the names of these meritorious bodhisattvas, their virtue will be immeasurable, and through hearing those names they will all arouse the great aspiration for bodhi.”

Then thirty-six thousand people in that assembly brought forth the aspiration for unsurpassed, true, and perfect enlightenment. The Buddha told Sariputra:

“The realm A Ni Di Sa has no hells, hungry ghosts, animals, suffering, or evil. No one fails to observe the prescribed precepts, nor does anyone transgress them. Even the name ‘woman’ is unheard there. Why is this? Because all beings are born by transformation within latticed lotuses. There is no stinginess, greed, sexual desire, anger, stupidity, or fear. Even the names of these three poisons do not exist; how much less could the poisons themselves exist?

“The people of that realm have no distinctions of superior, middling, or inferior, beautiful or ugly; all are equal and without difference. There is neither self nor possession of self. Nor do they eat or drink. Why? Because Dharma joy is their food and understanding of meaning is their drink. They are always naturally serene, plainly free from thoughts of thirst and without perceptions of hunger. There is neither self nor other, and they do not suffer fear of the hosts of Mara.

“Furthermore, that Buddha-realm is vast in the extreme. One sun and one moon illuminate six billion regions in the four directions. Why is this? Because it was accomplished through the bodhisattvas’ original vows. Thus there is only one sun and one moon.

“Moreover, that Buddha-realm has no mounds, uneven elevations, slopes, or inclines. It is level everywhere and made entirely of blue vaidurya interlaid with every kind of jewel. Its earth is as soft as celestial cotton and is adorned with eighteen kinds of magnificence. Its trees are all made of jewels and stand in ordered rows. They always bear flowers and fruit, flourishing equally in winter and summer. That realm has no sand, gravel, stones, stains, impurities, Black Mountains, Snow Mountains, or the like. Its mountains are composed entirely of jewels, like Mount Sumeru.

“In that Buddha-land, heaven and earth are alike and without difference. The beings abandon the karma of the three periods and take the Dharma as their wealth. The realm has no king; only the Tathagata Universal Worthy, the Perfectly True One, is its Dharma King.

“Moreover, the Dharma of that realm is not communicated through literary expressions or verbal admonitions. When the bodhisattvas wish to inquire into and listen to the scriptures, they approach the Buddha and contemplate him without weariness or fatigue. Why? At the very moment their minds rejoice, they attain the samadhi of the Buddha-mind and immediately draw near to the patience regarding dharmas that are non-arising. Therefore that realm is named Never Blinking.

“What is meant by attaining the samadhi of the Buddha-mind? It is not attained through physical marks, beauty, or practices cultivated in former lives. Nor is it attained by hoping to become thus or arrive there. Why? Because one does not think of the past or future, nor does one think of the present day. Nor is it attained through the five skandhas or the six faculties.

“What are the five? The five skandhas involve consideration of the six faculties. The six faculties are the distinct faculties of eye, ear, nose, tongue, body, and mind. The six powers cognize forms, sounds, odors, flavors, tangible objects, and dharmas. These deeds are not attained through the mind-consciousness’s seeing and hearing. Arising and cessation are not attained through deception or artifice. It is neither level nor crooked, neither intentionally constructed nor hoped for. It is attained neither through what is right nor through what is not right. Nor is it attained from one, two, or three. It does not arise from mind, thought, or consciousness, nor from understanding internal and external thoughts or deluded judgments of right and wrong.

“It is not attained through form, feeling, perception, formations, or consciousness. Nor is it attained through moral discipline, samadhi, wisdom, liberation, knowledge and vision of liberation, the ten powers, the unguarded qualities, the four fearlessnesses, or the dharmas of all Buddhas. It cannot be known through conceptual thought.

It is not attained through seeing or hearing, nor through perceptions of marks or perceptions of self. It is not attained through the five skandhas, the six faculties, or places of arising and cessation. It neither abides nor fails to abide.

It is not attained in any place of form, feeling, perception, formations, or consciousness, nor in eye and form, ear and sound, nose and odor, tongue and flavor, body and touch, or mind and dharmas. Nor can any place be obtained.

“Why? Because the eye cannot be used to see all marks, nor can the place of perception be seen. Where there is no seeing, arising, cessation, or end, there is no beginning. That which abides is formed through causes and conditions and is attained only after action has occurred; yet it eliminates and brings to cessation the impurities of affliction. Why? Because craving is employed, it is said that cessation is necessary. For this reason, causes and conditions are severed. Because the self is employed, it too must be extinguished.

“That purity is wholly luminous, neither increasing nor decreasing. One does not conceive it as peace or suffering. To initiate calculation is not to depart from desire, yet one does not regard thoughts as afflictions. Since all perceptions are originally liberated, practices are fully completed. Once they are completely fulfilled, one attains the absence of a body; how then could form be obtained? If there is no feeling, from what could illness arise? One constantly abides in accordance with Dharma.

“If one does not conceive of the Way, it is not worldly karma. If there is nothing heard, from what could consciousness arise? Where there is nothing seen, there is nothing attained. If nothing is attained, what could be called liberation? Nor does one obtain thoughts of mental reflection or mental dharmas; one carries nothing and nothing is born. Not seeing arrival, one does not see departure and rebirth. Originally, nothing can be obtained, just as all dharmas are equal and without difference.

“It is like a person who looks upward at empty space: the sight of that person’s eyes cannot distinguish what is empty space from what is not empty space. The Buddha-mind is likewise. When bodhisattvas attain the samadhi of the Buddha-mind, they know all Buddha-dharmas, fulfill every excellent mark, and perfect the wisdom of the Way. Whatever the Tathagata proclaims, the bodhisattvas can understand and penetrate. They immediately receive it, recite it, and master it fluently. All of them can fully understand the Buddha’s dharmas.”

The Buddha told Sariputra:

“What the Tathagata Universal Worthy proclaims never contains two teachings. What are the two? First, he does not teach attachment; second, he does not teach annihilation. He cultivates equality, without preference or aversion.

“What is meant by absence? The bodhisattvas never entertain the thought that they listen to and receive teachings from another, nor do they think that they themselves possess understanding. As soon as those bodhisattvas see the Buddha, they fully perfect the six paramitas.

“What is meant by fully perfecting them? Abandoning every perception of form and having no expectation is the perfection of dana-paramita. Not conceiving the Buddha’s body and arriving at original non-being is the perfection of sila-paramita. Why? Because, without conceiving a self, they perfect the thirty-two marks. Dharmas provisionally possess names, yet their marks are inexhaustible, and abiding is non-arising. This is called ksanti-paramita.

“All dharmas cannot be seen, nor is there anything to hear. Why? When bodhisattva-mahasattvas see good, they do not rejoice; when they see evil, they do not grieve. Their minds possess neither preference nor aversion. This is called virya-paramita. When the mind neither thinks nor can be conceived and remains tranquil, this is called dhyana-paramita. Understanding the emptiness of the marks of form, they do not become arrogant because of such marks. This is called prajna-paramita.

“Because the bodhisattvas in that realm immediately perfect the six paramitas, they realize the patience regarding dharmas that are non-arising. Surveying all Buddha-lands throughout the ten directions, they see that few bodhisattva trainees can equal the instruction given to bodhisattvas by Universal Worthy in the land Never Blinking.”

Sariputra said to Bodhisattva A Soa Mat:

“Excellent, Venerable One! The meritorious qualities of the bodhisattvas in that Buddha-land are truly difficult to measure!”

A Soa Mat then asked Sariputra:

“Venerable One, would you like to see the Tathagata Universal Worthy of the land Never Blinking?”

Sariputra replied:

“Yes, I would! Then the entire assembly will receive the blessing of this fortunate event, and their merit will increase still further.”

While seated, A Soa Mat immediately entered proper absorption in samadhi and manifested spiritual powers. He entered a samadhi named Universal Vision of All Buddha-Lands, enabling Sariputra and everyone in the assembly to see directly the Buddha-land Never Blinking and the Tathagata Universal Worthy. Everyone rejoiced at this unprecedented event. They all rose and bowed their heads in homage to that Buddha.

By the Buddha’s sacred command, celestial fragrant flowers spontaneously appeared upon the hems of Sariputra’s robe and the robes of the assembly. They took the flowers, faced east, and scattered them over that Buddha. The flowers arrived there and spread throughout the Buddha-land, above its Buddha and bodhisattvas.

The bodhisattvas there asked that Buddha: “From where have these extraordinarily wondrous flowers come today, so brilliant and magnificent?”

The Tathagata Universal Worthy told the bodhisattvas: “This sign has appeared because A Soa Mat has now gone to the Saha realm to attend upon, inquire of, and listen to Buddha Sakyamuni. Bodhisattvas from the ten directions have also assembled there. This is because the Mahayana is being expounded there.”

The bodhisattvas of that realm again asked the Buddha: “The transformation manifested here results from the gracious teaching and majestic spiritual power of which Buddha?”

That Buddha replied: “It is from Buddha Sakyamuni. Bodhisattvas from the ten directions have all assembled there. Why? Because the Mahayana is being expounded in that place!”

The bodhisattvas of that realm again asked the Buddha: “What teaching is heard there?”

That Buddha replied: “Buddha Sakyamuni is penetratingly expounding and distinguishing the Chapter on the Conditions of the Great Assembly!”

Those bodhisattvas again asked that Buddha: “How far is that Saha world from here?”

The Buddha replied: “To the west of here, imagine filling Buddha-lands as numerous as ten times the sands of the Ganges with dust particles, and placing one dust particle in each Buddha-land until all the particles were exhausted. Then arrange each of those dust particles in sequence, corresponding to the Buddha-worlds toward the west, until all the particles are exhausted. Only after passing beyond that many realms does one reach the Saha realm, where Buddha Sakyamuni teaches and dwells.”

The bodhisattvas of that realm again addressed the Buddha: “We pray that we may see the Great Sage, the Able and Benevolent One, whose transforming Way flourishes!”

Buddha Universal Worthy emitted light from his body, illuminating and penetrating the ten directions. The bodhisattvas and the assembly there all saw this Saha world. Those bodhisattvas immediately rose, took refuge from afar, and single-mindedly bowed in homage to Buddha Sakyamuni. Seeing from afar that the Saha realm was filled with bodhisattvas, without a single empty place, the bodhisattvas found it wondrous. Astonished and delighted, they asked that Buddha about it.

That Buddha told them: “Innumerable assemblies of bodhisattvas from the Buddha-lands of the ten directions heard that the Chapter on the Conditions of the Great Assembly would be proclaimed there, and so they went to receive the teaching.”

Sariputra asked Bodhisattva A Soa Mat:

“Who gave you the personal name A Soa Mat?” (A Soa Mat is translated into Chinese as Inexhaustible Intention.)

A Soa Mat replied to Sariputra:

“Because of all dharmas, I am called Inexhaustible. Why? Because all dharmas are themselves inexhaustible.”

Sariputra said:

“Please expound this inexhaustible Dharma for us!”

A Soa Mat said:

“The original arousal of the aspiration is itself inexhaustible. Why? Because although it dwells amid every form of desire, lust, anger, delusion, and intoxication, it is not bound by them. Why? Because it does not mingle in the dust of affliction together with the arhat and pratyekabuddha vehicles. From the moment the aspiration is aroused, its resolve remains steadfast and cannot be shifted. Why? Because it is not deluded by erroneous karma, and all the maras cannot destroy its intention.

“One who possesses this mind perfects all such merit. Although dwelling amid impermanence, one alone becomes the leader who guides everyone. Why? To reckon anything as permanent is itself the karma of birth and death. Because one uniquely understands the eternally abiding Way, one is said to have escaped impermanence.

“Ever since the aspiration was aroused, the mind has remained serene and free from bondage and attachment. Why? Because it never departs from the meritorious deeds of all Buddhas, and its cultivated undertakings cannot be faulty. Why? Because every evil has been completely exhausted. That mind is forever peaceful and cannot be moved; therefore no mind equals it. Why? Because few can equal it, and so the mind is like vajra.

“Why is this? Because it knows entirely the reason that all dharmas are inexhaustible, together with the wisdom of the Way concerning all internal and external dharmas. From the moment the aspiration is aroused, it is as firm as vajra. Because it is impartial toward sentient beings, that mind is genuine and upright, without flattery; thus it is called correct and unbiased.

“Ever since the aspiration was aroused, it has always remained radiant. Why? Because it is originally pure, has removed every impurity, and has dispelled the darkness. Its wisdom shines clearly, illuminating even hidden depths.

“Ever since the aspiration was aroused, it has washed away all defilement. Why? Because its faith is so steadfast that it cannot be abandoned. Therefore it arouses a mind so great that it has no shore or boundary. Why? Because the mind is like empty space, and the aspiration it arouses is luminously vast.

“Why is it inexhaustible? Because it undertakes to deliver all sentient beings. The aspiration is inexhaustible because its wisdom is mysteriously wondrous, vast, and unobstructed. From the very first arousal of the aspiration, there is nowhere it does not undertake to reach. Why? Because great loving-kindness is boundless and inexhaustible. Thus the conduct arising from that aspiration cannot be cut off.

“Why? Because through meritorious vows, the aspiration is extremely peaceful and worthy of love and reverence. Why? Because it gains the joyful approval of sentient beings. Therefore that aspiration is exceptionally noble and surpasses all others. Why? Because it receives the reverence of all followers of non-Buddhist teachings.

“Neither sravakas nor pratyekabuddhas can comprehend the intention of this aspiration. Why? Because ordinary people cannot equal it, just as a farmer cannot understand the affairs of a noble Wheel-Turning King. It gives rise to many different kinds of intention. Why? Because each person reaps results according to the karma previously planted.

“Because all dharmas constantly abide, from the initial arousal of the aspiration, the Way is taken as the root. Why? Because through reaching it, great peace is attained. Therefore, after arousing the aspiration, one adorns oneself. Why? Because one perfects meritorious qualities.

“Ever since the aspiration was aroused, it has been especially excellent among sentient beings. Why? Because it attains noble wisdom. After the aspiration is aroused, it becomes exceedingly subtle and wondrous. Why? Because through expansive giving, it reaches all sentient beings. Therefore, after arousing the aspiration, one establishes and fulfills one’s vows. Why? Because one fully observes the moral precepts.

“After the aspiration is aroused, none can equal it. Why? Because there is nothing it cannot patiently endure. After the aspiration is aroused, it cannot be restrained. Why? Because through diligent practice it never becomes indolent or abandons its work. After the aspiration is aroused, nothing can cause it to become attached. Why? Because dhyana-paramita attains the support of samadhi.

“After the aspiration is aroused, there is no destination to which it returns. Through understanding prajnaparamita, after the aspiration is aroused it forever abides nowhere. Why? Because it employs limitless loving-kindness. Therefore, after the aspiration is aroused, its roots are strong and firm. Why? Because it practices compassion. Therefore, after the aspiration is aroused, it always cherishes joy.

“Why? Because it cherishes impartiality toward all sentient beings. Therefore, after the aspiration is aroused, whether encountering suffering or happiness, it is not shaken. Why? Because it protects all beings. Therefore, after the aspiration is aroused, it is nurtured by directly beholding the Tathagatas. Why? Because it follows the teachings of all Buddhas throughout the ten directions.

“Therefore, after the aspiration is aroused, it seeks to deliver beings from all suffering and adversity in the five destinies. Why? Because its guidance, teaching, and transformation flourish. Therefore, after the aspiration is aroused, it never abandons the Three Jewels or neglects them through error. Why? Because by following the Buddha’s moral precepts, it brings the holy Sangha to accomplishment.”

Bodhisattva A Soa Mat again said to Sariputra:

“Could the mind of omniscience ever be exhausted?”

Sariputra replied:

“No. Just as empty space cannot be exhausted, the mind of omniscience likewise cannot reach an end. The moral precepts of the Tathagata are also inexhaustible. Why? Because moral discipline is the source and therefore cannot be exhausted.

“Because the Tathagata’s samadhi is inexhaustible, his wisdom, liberation, and knowledge and vision of liberation, being without any limited source, cannot be exhausted. The ten powers, four fearlessnesses, eighteen distinctive qualities of the Buddhas, and the rest are roots; they are also the foundation of the mind and therefore cannot be exhausted.

“In brief, all dharmas of the Buddhas are foremost. Because of this mental conduct, they cannot be exhausted, and the Three Jewels are never cut off. Because of this mind, they cannot be exhausted, just as the four great elements of all sentient beings cannot be exhausted. What are the four great elements? They are earth, water, fire, and wind.

“Through omniscience, one also clearly understands the inconceivable mental conduct of sentient beings. Because the original vows are never severed, they are inexhaustible. Why? Because the vows of the Way are cultivated and served, they cannot be exhausted. All things are unborn, and nothing is terrified or alarmed. Because the roots of all dharmas are limitless, they cannot be exhausted.”

THE SUTRA OF BODHISATTVA A SOA MAT

End of Fascicle One.