菩薩從兜術天降神母胎說廣普經

Chapter Fifteen:

Sentient Beings Enter the Six Realms

At that time, the Blessed One entered the samadhi of the meditative intent that contemplates immeasurable transformations and observed that doubts still remained among the assembly. Wishing to resolve their doubts, he revealed the true reality by pressing the toes of his right foot upon the ground. At that very moment, the sentient beings of the six realms appeared, standing in orderly rows.

The Blessed One said to the assembly:

– Do you see these sentient beings of the six realms?

The assembly all replied:

– Blessed One, we see them.

At that time, among the assembly was a bodhisattva named Self-Mastery, who had attained the immeasurable Dharma gateway of the Treasury of Space and possessed wisdom, eloquence, and unhindered powers of response. He was foremost among the sixteen holy sons of this Auspicious Kalpa. This bodhisattva traveled throughout the lands of the ten directions to carry out the work of the Buddhas.

The bodhisattva rose, bared his right shoulder, placed his right knee upon the ground, joined his palms, and addressed the Buddha:

– O Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One! I earnestly wish to hear about the karmic actions and their results experienced by sentient beings in the six realms. What I ask may be somewhat shallow; I humbly beseech you to instruct me.

Then, amid the great assembly, the Blessed One smiled with a gentle countenance. According to the customary Dharma of all Buddha-Tathagatas, a Buddha does not smile without cause; whenever he smiles, there is always a reason:

If a sentient being is to be born in the Brahma heaven, the Buddha smiles.

If someone is about to become a wheel-turning sage-king, the Buddha smiles.

If someone is to become a prison guard or King Yama, the Buddha also smiles.

If someone is to assume the body of a hungry ghost, the Buddha also smiles.

If someone is to become a king among animals, the Buddha also smiles.

At that time, five-colored light issued from the Blessed One’s mouth, illuminating the entire trichiliocosm. He then withdrew the light, and it reentered the crown of his head. He instructed Bodhisattva Self-Mastery:

– The questions you have asked arise through the responsive spiritual power of the Tathagata and also through the protection and sustaining power of the Buddhas of the ten directions; thus you have been able to pose such questions. I shall now clearly explain to you the causes and conditions of the karmic actions of sentient beings in the six realms. Listen attentively and reflect upon this most carefully.

Bodhisattva Self-Mastery said:

– Blessed One! I earnestly wish to hear.

The Buddha told Bodhisattva Self-Mastery:

– Direct your gaze toward the east. There are the Brahma Heaven, the Great Brahma Heaven, the Pure Brahma Heaven, and so forth, up to the Ultimate Form Heaven. All the devas in these heavens initially cultivated pure conduct, possessed the seed of Buddhahood, and cultivated various merits. Yet because they craved blessed rewards, became attached and defiled, and sank into the five sensual desires, through the causes and conditions of their path and its fruits they all assumed heavenly bodies. The blessed merit of the Brahma devas is exceedingly abundant. I shall now explain it clearly to you: a wheel-turning king has the seven treasures attending him throughout the trichiliocosm.

The seven treasures are:

1- The precious elephant: It has thirty-two tusks, pure white hair, and feet that tread upon lotus blossoms, and it is able to fly.

2- The precious horse: Its body is azure, and the hair of its mane is red. It is able to fly. Wherever it travels, it meets no obstruction, and it knows people’s thoughts.

3- The precious jewel: Its light penetrates everywhere, illuminating all of space and even shining throughout the four continents.

4- The precious wheel (precious chariot): The wheel has a thousand spokes and is carved and ornamented with designs, no two of which are alike. This fourth treasure has no consciousness.

5- The precious maiden: She is the most beautiful among women. Her nature and conduct are gentle; she is dignified, graceful, and rarely encountered in the world. She is neither tall nor short, neither fair nor dark. Her body bears the fragrance of an udumbara lotus, and her mouth bears the fragrance of ox-head sandalwood. She is respectful, humble, and courteous, and she knows the sage-king’s thoughts and intentions.

6- The precious guardian spirit of the treasury: When the king requires treasures, the guardian holds a divine implement in his hand, raises it into the sky, and writes, whereupon treasures come into being. They may be taken or left according to the king’s wishes.

7- The precious commander of the army: When the sage-king sets forth, he requires the four divisions of the army. The king tells the precious commander: “I now wish to travel and inspect the realm. Quickly assemble the troops before my palace. Do not be late.” Having received the king’s command, the precious commander turns his gaze toward the east, and the elephant troops assemble there in orderly ranks. He glances toward the south, and the cavalry assemble there in orderly ranks. He turns his gaze back toward the west, and the chariot troops assemble there in orderly ranks. He turns his gaze toward the north, and the infantry assemble there in orderly ranks.

The wheel-turning sage-king rides an elephant or a horse as he pleases and travels to Purvavideha, Uttarakuru, Aparagodaniya, and Jambudvipa, journeying throughout the four directions without his feet touching the ground. For hundreds of years, thousands of years, and hundreds of thousands of years, he naturally enjoys such blessings.

The dominion of a wheel-turning sage-king extends throughout the four continents, yet he is not equal to Shakra. Why is this? Because within Shakra’s domain are palaces made of the seven treasures, together with his retinue and precious maidens seated in halls made of the seven treasures, enjoying the pleasures of celestial elephants. Looking east, they forget the west; looking south, they forget the north. Their bliss is beyond description.

Even though Shakra possesses such a body, he is still not equal to the sixth heavenly king. That king’s body bears thirty marks, and his spiritual virtue is sovereign and free. In accordance with his thoughts, he can transform into bodies of every kind. The troops attending him are beyond enumeration, and the meritorious karma arising from his generosity is unobstructed.

Even the class of sixth-heaven kings throughout the four continents is not equal to a single Great Brahma Heavenly King, whose merit is vast and who presides over the trichiliocosm. The hosts of Brahma devas are immeasurable and incalculable. Their lives are exceedingly long, exceeding an entire Auspicious Kalpa before their lifespans come to an end.

At that time, the Blessed One instructed Bodhisattva Self-Mastery:

– Direct your gaze toward the south, and you will see innumerable wheel-turning sage-kings standing in orderly ranks there. The merits of a wheel-turning sage-king are exceedingly abundant, as described above. They observe the five precepts and the ten wholesome deeds, reverently honor and serve sages and holy ones, uphold the precepts of the seers and the pure eightfold fasting precepts, possess harmonious faculties and marks, have compassion for all people, and harbor no thought of causing harm. The blessed rewards they enjoy are difficult to fathom; therefore, they succeed to the position of wheel-turning king.

The Buddha told Bodhisattva Self-Mastery:

– Direct your gaze toward the west, and you will see the lion king standing upright there. It accords with the six matters, stands unmoving, has pure white fur, and possesses a broad, square chest. This results from the blessed rewards of its virtuous conduct in previous lives. Although it has assumed the body of an animal, it clearly distinguishes good from evil. Its feet tread upon lotus blossoms and are unstained by dust or soil. It never kills living beings, eats flesh, or drinks blood. When the lion roars, flying creatures in the sky fall to the ground, and running beasts draw themselves in and submit. Of the five precepts, the lion never violates more than three; therefore, it obtains such blessed rewards. Although it has fallen into the animal realm, when it relinquishes and transforms its body, it will attain the Way.

The Buddha told Bodhisattva Self-Mastery:

– Turn your gaze toward the north, and you will see hungry ghosts dwelling in palaces made of the seven treasures. Together with their attending retinues, they naturally partake of the ambrosial flavor of the Dharma. Although they are called hungry ghosts, they all follow and protect humankind in the cultivation of goodness. They also possess spiritual powers and travel to Buddha lands, venerate all Buddhas, and respectfully uphold the true Dharma. When standing, they know they are standing; when walking, they know they are walking. They respond and move as circumstances require, without being bound by ordinary conventions, and travel throughout this Saha world to assemble with those who are wholesome. Before long, when they relinquish and transform their bodies, they will attain the Way.

The Buddha told Bodhisattva Self-Mastery:

– He turned and looked downward, and saw King Yama governing by means of five matters, always with uprightness. What were those five matters? Before the sinners, he questioned them, asking:

“In the human world, are there the Buddha, the Dharma, the Sangha of bhiksus, fathers, and mothers?”

The sinners replied:

“Great King, there truly are.”

The Noble King then spoke verses in inquiry:

– Cangues, fetters, iron chains,

Cauldrons of oil and burning copper pillars,

Molten copper, pincers, and tridents—

Retribution comes before long.

One creates the roots and conditions oneself;

Karmic recompense comes from no one else.

Neither parents nor brothers

Can suffer in another’s place.

I wish to train in the homeless life,

Upholding the precepts without transgression,

Practicing the impartial true Dharma,

Yet the cauldrons still boil three times each day.

Having completed his inquiry into the five matters, King Yama immediately issued orders and entrusted the wardens of hell to administer punishment according to the gravity of each offense.

Among those sinners, whoever heard the sound of the Buddhadharma had their offenses extinguished and merit arise; they returned to human existence and cultivated purity. This is called the karmic recompense of sentient beings within the six realms.

After hearing the Buddha’s teaching, Bodhisattva Self-Mastery bowed with his head at the Buddha’s feet and returned to his former place.

At that time, within the assembly, eight hundred billion sentient beings dwelling in joyless states and fallen into the six realms all brought forth the resolve for unsurpassed quiescent extinction, emptiness, and nonbeing, and departed far from birth and death.

Chapter 16: Turning the Dharma Wheel

Wishing to reveal the immeasurable manifestations and karmic responses of all Buddhas to all bodhisattvas possessing supernormal powers, to those in training and beyond training, and to the fourfold assembly—bhiksus, bhiksunis, upasakas, and upasikas—the Blessed One manifested birth, underwent karmic recompense, and turned the great Dharma wheel. This manifestation could not be brought about by any sramana, brahmin, Mara, or Brahma.

He then employed his supernormal power, emitting light from the pores of his body that shone afar upon the Buddha realms throughout the ten directions. Within every ray of light were three thousand great-thousandfold Buddha realms; within every Buddha realm was a transformation Buddha; before every transformation Buddha were the sentient beings of three thousand great-thousandfold worlds; and every Buddha expounded to those assemblies the inexhaustible treasury of Dharma, containing immeasurable wonders with which no other teaching could compare.

The profound Dharma of ultimate reality that was proclaimed was excellent in the beginning, excellent in the middle, and excellent in the end. It eradicated lust, anger, and delusion, and washed away the defilements of the mind with the water of the eight liberations.

At that time, within the pond, the Buddhas magically produced a lofty terrace of the seven treasures, raised seven fathoms above the ground. Upon the lofty terrace was spread a precious high seat. At each of its four corners hung precious scriptures, while its center was adorned with all manner of intermingled jewels. Silken canopies and five-colored banners of red and black were suspended there, creating a delight beyond description. Seated upright upon the seat, sentient beings heard the inexhaustible treasury of Dharma, contemplated it with minds free from distraction, and all wished to hear the secret and essential Dharma of the Tathagata.

In accordance with the customary Dharma of all Buddhas, the Blessed One again emitted light from his usnisa, illuminating countless hundreds of millions of Buddha realms above. In a Buddha realm beyond the realm of space there was a Buddha named Treasure Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. Seeing the light from the usnisa of Sakyamuni Buddha, he said to the assemblies of bodhisattvas in his realm:

– In the lower direction there is a Buddha named Sakyamuni Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. He is presently dwelling within his mother’s womb, extensively expounding the profound and unsurpassed treasury of Dharma and guiding bodhisattvas possessing supernormal powers throughout the ten directions. You should go there, bow in homage, inquire after him, and convey my greetings to Sakyamuni: “Is the Buddha’s work of teaching proceeding with ease? Is his health and activity well? Are the sentient beings there easy to guide?” When you arrive, you must guard and compose your deportment. The sentient beings of that realm have many afflictions and are filled with pride and arrogance.

Then the bodhisattvas of that realm, numbering one hundred seventy thousand billion, properly donned their Dharma robes, bowed with their heads at the Buddha’s feet, and vanished, arriving in the Saha world. Sakyamuni Buddha again employed his supernormal power and meditative concentration so that these bodhisattvas could not see him, and he concealed all four sides of the Dharma assembly. The bodhisattvas searched for Sakyamuni from Jambudvipa throughout the three thousand great-thousandfold world, but did not find him. Those great bodhisattvas said to one another:

– Far above our realm, in the upper reaches of space, could the light we saw just now have been emitted because Sakyamuni Buddha entered nirvana? Could we have lost the supernormal power of the divine eye? Why is this? We have searched throughout the worlds of the ten directions, yet do not know where he is.

The bodhisattvas thought, “We shall have no choice but to return.”

After thinking this, however, none of them was able to reach his own Buddha realm. They became so frightened that the hairs on their bodies stood on end. Believing they had lost their supernormal powers, they grew discouraged and weary, and were unable to investigate the Dharma gateway of the inexhaustible treasury. Why was this? It was entirely brought about by the awe-inspiring spiritual power of Sakyamuni Buddha.

Clearly knowing the minds of those bodhisattvas, the Buddha used his supernormal powers to receive them within his mother’s womb. The bodhisattvas then reverently paid homage, conveyed in full the greetings entrusted to them by their Buddha, and sat to one side.

At that time, Sakyamuni, also called Tathagata, again employed his supernormal powers and emitted a great light illuminating the Flaming World in the eastern direction. That land was named Extraordinary, and its Buddha was named Profound Meaning Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. He was then expounding Dharma that was excellent in the beginning, excellent in the middle, and excellent in the end.

Seeing this light, that Buddha said to the bodhisattvas:

– You should prepare yourselves and travel to the place of Sakyamuni Buddha in the Saha world to hear the inexhaustible treasury of Dharma and obtain great benefit. Why? Because the bodhisattvas of that realm are all destined for only one more birth and surely possess wondrous and inconceivable teachings.

The great bodhisattvas reverently accepted the Buddha’s instruction, bowed with their heads at his feet, and suddenly vanished. They arrived before Sakyamuni Buddha in the Saha world, bowed with their heads and faces at his feet, and withdrew to one side. Through his spiritual virtue, the Buddha summoned Mara Papiyan; receiving the summons, Mara came. The Blessed One knew that the sentient beings had assembled, while the devas played music and praised the immeasurable meritorious deeds of the Tathagata. The Buddha said to Manjusri:

– Bring the music of the devas to a halt. I am about to expound the Dharma.

The Buddha said to the assembly that had come from afar:

– Only when a Buddha appears in the world after hundreds of millions of thousands of kalpas does the udumbara flower appear. When a great bodhisattva has exhausted the outflows, possesses supernormal powers, knows the fundamental Dharma, eliminates deluded thoughts, and relinquishes conceptual notions, this is called “having an end.” Not perceiving the exhaustion of the outflows and not conceptualizing dharmas is called “inexhaustible.”

A great bodhisattva reflects:

When one is bound by the body and has not reached the other shore, this is called “having an end”; when one can relinquish the notion of the body and no longer distinguishes between this shore and the other, this is called “inexhaustible.”

When a great bodhisattva has cast off bondage but does not abide in ultimate reality, this is called “having an end”; when no longer bound by conceptual notions and realizing that notions are empty and without self, this is called “inexhaustible.”

When a great bodhisattva constantly contemplates all worlds and clearly sees that they have no real existence, this is called “having an end”; when one discerns that space has no reality, sees neither realms to be delivered nor realms not to be delivered, though worlds are exceedingly numerous, this is called “inexhaustible.”

When a great bodhisattva cultivates the sixteen supreme dharmas and delivers asamkhyeyas of sentient beings, this is called “having an end.” When the sixteen supreme dharmas are understood to be intrinsically empty and quiescent, and one sees neither deliverance nor nondeliverance, this is called “inexhaustible.”

The great bodhisattva practices everywhere, enduring suffering on behalf of sentient beings without becoming weary or distressed; this is called the finite. Not perceiving sentient beings, while the land is pure, neither one nor two; this is called the infinite.

The great bodhisattva upholds the precepts and cultivates the Dharma by entering the three gates of liberation; this is called the finite. Not perceiving sentient beings as having deficient or perfect precepts; this is called the infinite.

The great bodhisattva clearly understands and distinguishes the meaning of every sentence and every word, responding without obstruction; this is called the finite. Not perceiving the meaning of sentences or discriminating the meaning of words; this is called the infinite.

The great bodhisattva distinguishes the realms of devas, animals, hungry ghosts, and hell beings. Therein, the bodhisattva rescues them all and enables them to attain liberation; this is called the finite. Although dwelling amid the five turbidities, the bodhisattva is undefiled, neither subject to defilement nor attached; this is called the infinite.

The great bodhisattva abandons greed and arrogance, is free from overweening pride, does not demean himself, and cultivates purity; this is called the finite. The Dharma-nature is empty and quiescent. Having no self-exalting mind, he perceives neither pride in gain or loss regarding the Dharma nor diligent striving to receive and realize the fruit of the path; this is called the infinite.

The great bodhisattva adorns the Buddha-tree and proclaims countless pure sounds that resound throughout the ten directions, destroying greed and attachment in order to practice giving; this is called the finite. Not perceiving the formation or destruction, arising or cessation, of worlds, nor any attachment; this is called the infinite.

With a vajra mind, the great bodhisattva breaks the fetters of the three realms. From the initial generation of the aspiration until reaching the stage of non-retrogression, he does not perceive annihilation as an obstruction to sentient beings; this is called the finite. Regarding attachment to self, there is no longer a self and no longer anything belonging to a self. What is the self? The self itself cannot truly be found; nor does the self possess a self. This is called the infinite.

The great bodhisattva eliminates names and family designations and does not cling to conventional dharmas, saying: “This belongs to me; that does not belong to me. This is my father, this is my mother, this is my elder brother, this is my younger brother. My lineage is supremely excellent, while the lineages of others are inferior.

I am a son of noble family, whereas that person is not a son of noble family,” and so forth. One who clings to such designations is said to abide in the finite. From the initial generation of the aspiration until attaining Buddhahood, he perceives neither attainment nor Buddhahood.

Even given names, personal names, and titles are all empty and quiescent, yet he does not perceive any emptiness and quiescence. What is emptiness? Who created this emptiness?

Emptiness itself has no emptiness, so how can one speak of emptiness? This is called the infinite.

The Dharma taught by the great bodhisattva explains every word, every sentence, and every meaning, from ignorance and formations through birth and death. Ignorance, craving, and grasping are dharmas that perpetuate causes and conditions without end. Those who are deluded, inverted, and bound by ignorance pass from darkness into darkness, yet the bodhisattva can rescue them; this is called the finite.

Conditioned by Ignorance are Formations; conditioned by Formations is Consciousness; conditioned by Consciousness are Name-and-Form; conditioned by Name-and-Form are the Six Sense Bases; conditioned by the Six Sense Bases is Contact; conditioned by Contact is Feeling; conditioned by Feeling is Craving; conditioned by Craving is Grasping; conditioned by Grasping is Becoming; conditioned by Becoming is Birth; conditioned by Birth are Aging and Death, sorrow, lamentation, suffering, and distress.

All bonds and attachments are eliminated.

When there is no attachment, Ignorance ceases. With the cessation of Ignorance, Formations cease; with the cessation of Formations, Consciousness ceases; with the cessation of Consciousness, Name-and-Form cease; with the cessation of Name-and-Form, the Six Sense Bases cease; with the cessation of the Six Sense Bases, Contact ceases; with the cessation of Contact, Feeling ceases; with the cessation of Feeling, Craving ceases; with the cessation of Craving, Grasping ceases; with the cessation of Grasping, Becoming ceases; with the cessation of Becoming, Birth ceases; with the cessation of Birth, Aging and Death, sorrow, lamentation, suffering, and distress cease.

Conditioned by Aging and Death, sorrow, lamentation, suffering, and distress is Birth; conditioned by Birth is Becoming; conditioned by Becoming is Grasping; conditioned by Grasping is Craving; conditioned by Craving is Feeling; conditioned by Feeling is Contact; conditioned by Contact are the Six Sense Bases; conditioned by the Six Sense Bases are Name-and-Form; conditioned by Name-and-Form is Consciousness; conditioned by Consciousness are Formations; conditioned by Formations is Ignorance.

When Aging and Death, sorrow, lamentation, suffering, and distress cease, Birth ceases; when Birth ceases, Becoming ceases; when Becoming ceases, Grasping ceases; when Grasping ceases, Craving ceases; when Craving ceases, Feeling ceases; when Feeling ceases, Contact ceases; when Contact ceases, the Six Sense Bases cease; when the Six Sense Bases cease, Birth-and-Form cease; when Name-and-Form cease, Consciousness ceases; when Consciousness ceases, Formations cease; when Formations cease, Ignorance ceases. Clearly understanding whether the Dharma-nature ceases or does not cease, one perceives neither cessation nor non-cessation. What is meant by the cessation of cessation? It is non-cessation. This is called the infinite.

The great bodhisattva distinguishes and clearly understands the arising and ending of dharmas: when they arise, one does not know whence they come; when they cease, one does not know where they go. Arising does not arise, and ending does not end. This is called the infinite.

Clearly understanding that arising and ending have no location and, like empty space, are unattached—what is meant by non-attachment? Because non-attachment is not perceived and non-attachment is utterly nonexistent, this is non-attachment. This is called the infinite.

The great bodhisattva wishes to attain the samadhi of complete retention and the four unobstructed wisdoms. Walking in meditation day and night, he experiences lightness and heaviness throughout his body. He first practices the contemplation of rising above the ground: at first by the height of an amalaka fruit, gradually by the height of a vibhitaka fruit, and then progressively by the height of a haritaki fruit; then above the ground by the length of a toe’s shadow, and gradually above it by the length of the shadows of seven people.

This is mundane meditation practiced by ordinary people and seers. If the bodhisattva abides in such training, this is called the finite. His mind penetrates freely and without obstruction.

He neither abides in the five superknowledges nor fails to abide in the five superknowledges. He clearly understands that the Dharma-nature of all dharmas is naturally so, and that ignorance and the ultimate reality are both naturally so and yet not naturally so.

What is meant by “naturally so”? It means not perceiving anything naturally so and there being nothing naturally so. This is called the infinite.

Through emptiness, the great bodhisattva extinguishes perception. He does not apprehend form and is not controlled by any class of sentient beings. Seated in a secluded place, he contemplates, perceiving neither created form nor uncreated form, and single-mindedly directs himself solely toward the gate of nirvana; this is called the finite.

Mindful that the body is impermanent, he practices giving, upholds the precepts, and concentrates the mind, without fearing that he might fall and sink into birth and death. Although dwelling within birth and death, he is like a bird flying through empty space, leaving no trace. Knowing that all things are without anything that can be possessed, this is called a fire that has gone out, leaving only a heap of ashes with no remaining heat.

Seeking the owner and substance of the fire, one finds neither a person, nor a self, nor a living being, nor a life principle. One contemplates and distinguishes who has performed the action. Consciousness itself is not consciousness.

Searching throughout the eighteen dhatus, one finds that the ayatanas likewise have no source. The one hundred and eight afflictions are all without anything that can be possessed. Coming and going are entirely unobstructed: they are unseen, cannot be seen, cannot be grasped, and no one who grasps them can be found.

What is grasping? It is grasping when there is nothing to be grasped. This is called the infinite.

At that time, within the great assembly was a bodhisattva named Golden Hue. He had attained the six superknowledges, possessed penetrating insight, deeply understood the Buddha’s wisdom, and had immeasurable merit. His skillful means assumed myriad forms. Wishing to ask the Tathagata about the meaning of the infinite, he immediately rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms, and addressed the Buddha:

“Blessed One! What is called the infinite?”

The Buddha said to Golden Hue:

“The infinite Dharma of the great bodhisattva is beyond speech and words. How, then, can the infinite Dharma be seen, heard, or spoken of?”

At that time, the Blessed One spoke this verse to Bodhisattva Golden Hue:

“Empty space has no form or mark;

Seeking birth, no source is found.

The constituents of the womb cannot be measured,

Like rivers flowing into the sea.

The treasury of the infinite Dharma,

Parent of the Buddhas of the three times—

To seek its ultimate source

Is itself the deluded mind.

Clearly understand that the marks of dharmas are empty,

And utterly exhaust every speck of dust.

Attaining Buddhahood in a vajra body,

One is replete with majestic marks.

Distinguish that the Buddha’s body is empty,

And cling neither within nor without.

Though one expounds the jewel of the infinite

For millions upon millions, not even one is spoken.”

When the Tathagata spoke of the inexhaustible treasury, the bodhisattvas, both those still in training and those beyond training, immediately upon their seats resolved to enter the inexhaustible treasury of Dharma. Devas, dragons, humans, and nonhumans all aroused the aspiration for unsurpassed enlightenment and became established in non-retrogression.

Chapter 17: The Five Supernormal Powers

At that time, in the great assembly was a bodhisattva named Wondrous Victory. He had perfected the six paramitas and was fully endowed with skillful means. Wherever he taught and transformed beings, he brought his work to completion; wherever he went, everyone rejoiced. Through right contemplation and a concentrated mind, he served as a field of merit for the world. If any good man or good woman encountered this great bodhisattva, all their evils would be entirely eliminated, and their hearts would be filled with joy.

He contemplated the nondual Dharma gateway of equality, always regarding phenomena as illusions, magical transformations, and dreams. He delivered sentient beings and cultivated the Buddha Way without perceiving either self or other.

Then Bodhisattva Wondrous Victory rose from his seat, joined his palms, and addressed the Buddha:

“Excellent, World-Honored One! How may one recognize and distinguish the activities of a bodhisattva who possesses the five supernormal powers? What Dharma must one cultivate to attain the path of supernormal powers?”

The Buddha told Wondrous Victory:

“Listen attentively and reflect upon this well. I shall clearly explain and distinguish for you the wisdom of supernormal powers.”

Bodhisattva Wondrous Victory said:

“May the World-Honored One please instruct me. I earnestly wish to hear.”

The Buddha told Wondrous Victory:

“In this Desire Realm, there are good men and good women who, without possessing the divine eye, can nevertheless clearly see all sentient beings throughout one Jambudvipa, even things coarse or subtle, beautiful or ugly, blue, yellow, red, or white, as well as cities, houses, high mountains, and trees. There are men and women whose eyes can see two continents, three continents, or four continents; although they do not possess the divine eye, they can still see them.

“There are men and women who, without possessing the divine ear, nevertheless have acute hearing. They hear the voices of men and women and the sounds of horses and carriages throughout the world, and they can distinguish and recognize every sound that echoes back. Without possessing the divine ear, they understand them with perfect clarity.

“There are men and women who, without practice or training, naturally know their former lives: ‘I came from that place and was born into this world; my father bore such a family name, and my mother bore such a family name.’ They clearly know all their elder and younger brothers and sisters, lineages, and clans.

“There are men and women who, without cultivating supernormal powers, know whether the minds of others perform good or evil: this person is bound for an evil destiny, while that person is bound for a good destiny; this person will be born in a heaven, while that person will be born among humans; this person will be born as a hungry ghost, while that person will be born as an animal; these are sentient beings with affinities, while those are sentient beings without affinities.

“There are men and women whose bodies can fly, circling back and forth. Without cultivating the bodily supernormal power, they can fly unobstructed; they travel through the air as though walking upon the ground and upon the ground as though traveling through the air.”

The Buddha told Wondrous Victory:

“These five kinds of people do not possess genuine supernormal powers; they are sentient beings who have regressed from the Dharma.

“There are men and women who cultivate the noble supernormal power of the eye, eliminate attachment to form, cut off defilements, maintain unwavering mindfulness, and ultimately reach the gateway of the Way. What is this gateway of the Way? It is the samadhi of the three emptinesses, through which they can see one continent, two continents, three continents, or four continents.

“There are men and women who cultivate the noble supernormal power of the ear and serenely enter samadhi. They hear throughout one continent, two continents, three continents, or four continents the voices of men and women and the sounds of elephants, horses, carriages, bells, and drums. They clearly distinguish them, knowing sounds that are pleasing and sounds that are unpleasant; sounds associated with birth in the heavens, birth among humans, birth as a hungry ghost, birth as an animal, and birth in the hells; sounds of sentient beings with affinities and sounds of sentient beings without affinities. They distinguish every kind of sound and understand each one with complete clarity.

“There are men and women who cultivate the pure Way, remove the impurities of consciousness, and become flawless within and without. They attain the noble supernormal power of mind and naturally know one former life, two lives, three lives, four lives, and even where they came from throughout innumerable asamkhyeya kalpas. They clearly recognize their parents and siblings and the purity of the lands in which they lived.

“There are men and women who cultivate the six supernormal powers, clearly understand the Dharma-nature, remember without ever forgetting, direct their minds toward awakening to the Way, discern the three knowledges, and maintain a concentrated mind free from distraction. They can then know the thoughts of others concerning one life, two lives, three lives, four lives, and even where they came from throughout innumerable asamkhyeya kalpas. They clearly know everything, including parents, siblings, pure lands, names, family names, and clans.

“There are men and women who contemplate and observe the Dharma, using the mind to sustain the body and the body to sustain the mind. They know moderation in eating, remain wakeful when resting and sleeping, and make their thoughts like empty space. They give no attention to lust, anger, or delusion and regard this body as nonself, while keeping mind and Dharma pure. Only after consciousness accords with samadhi can they move body and mind. Gradually cultivating samadhi for the duration of one drumbeat, two drumbeats, and up to seven drumbeats, they travel through one continent, two continents, and even the trichiliocosm. They enter the earth as though traveling through empty space, unobstructed by mountains, rivers, walls, or rocks.

“There are men and women who, when about to attain Buddhahood, use the power of wisdom to remove the defilements of sentient beings. Sitting upright in contemplation beneath the king of trees, they make this vow: ‘If I do not attain Buddhahood, I shall not rise from this seat.’ In former times, I sat beneath the Jambu tree and spent thirty-eight days seated in contemplation of the tree. When I made this vow, it moved heaven and earth and caused them to quake in six ways.

The evil Mara Papiyan brought his armies and rained down sand and stones amid roaring thunder and lightning, yet they could not disturb even a single hair upon My body. Why was this? Because loving-kindness and compassion permeated Me, and I felt pity for all sentient beings; therefore, I attained Buddhahood with the six transcendent supernormal powers.”

At that time, the World-Honored One spoke in verse:

“The supernormal powers attained by ordinary beings

Are like the flight of birds;

At times they travel near, at times far,

Yet they do not escape birth and death.

The Buddha’s supernormal powers are unobstructed,

Genuine and free from defilement;

With a single thought He reaches the ten directions,

Going and returning without weariness.

Out of compassion for sentient beings,

He attained unobstructed supernormal powers.

The five powers of the seers

Regress and do not reach fulfillment.

My supernormal powers are steadfast,

And assuredly enter the gateway of nirvana.”

When the World-Honored One taught this Dharma to Bodhisattva Wondrous Victory, seven billion sentient beings abandoned the five mundane supernormal powers and attained the wisdom of the six supernormal powers.

Chapter 18: The Abiding Place of Consciousness

(The Place Where Consciousness Abides)

At that time, in the great assembly was a bodhisattva named Universal Light. Filled with great loving-kindness and great compassion, he possessed mastery of supernormal movement and delighted in profound and wondrous merit. Having accomplished these qualities throughout innumerable asamkhyeya kalpas, he rescued sentient beings, uprooted the source of suffering, and attained the six supernormal powers. Wherever he performed Buddha-work, it continued without interruption. He then rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms, and addressed the Buddha:

“World-Honored One! I have heard the Tathagata distinguish and explain the six unobstructed supernormal powers, which pervade the Buddha worlds throughout the ten directions and cause the true Dharma of all Buddhas to be equal and without distinction. Does this Dharma of consciousness abide, or does it have no abiding place?

Are the consciousness of the six supernormal powers and the consciousness of Dharma one phenomenon or many phenomena? If consciousness is one phenomenon, then the Tathagata’s physical body, through the supernormal power cultivated at the seat of enlightenment, can journey throughout the Buddha lands. Does consciousness convey the body, or does the body convey consciousness?

If the body conveys consciousness, then there are no six supernormal powers. If consciousness conveys the body, then this is called one phenomenon, without body and without consciousness. May the World-Honored One please explain this meaning to me.”

The Buddha said to Bodhisattva Universal Light:

– Does the meaning of your question pertain to the ultimate truth, or does it pertain to conventional truth? If you ask according to conventional truth, then the dharmas of consciousness are exceedingly numerous and have no fixed characteristic. But if you ask about the ultimate truth, then there is neither body nor consciousness. Why is this? Because when the dharmas of consciousness are discriminated, their intrinsic nature is empty and quiescent, neither coming nor going, and likewise free from attachment. You ask about the golden-hued body, but this is a conditioned dharma brought to fulfillment by the five skandhas; it is neither a naturally existent dharma nor the ultimate truth. With respect to the ultimate truth, the Dharma-body of the Buddha is never lost. I shall now explain to you the characteristics of the dharmas of consciousness:

When a bodhisattva practices the six superknowledges, body and consciousness arise together at once. It is not that consciousness comes first and the body afterward, nor that the body comes first and consciousness afterward. Why is this? Because such is the natural characteristic of dharmas: consciousness does not depart from the body, and the body likewise does not depart from consciousness.

It is like two oxen sharing a single yoke: If the black ox goes in front and the white ox behind, the plowing and cultivation cannot be accomplished. If the white ox goes in front and the black ox behind, the plowing and cultivation likewise cannot be accomplished. Only when it is neither the black ox going before and the white ox behind, nor the white ox going before and the black ox behind, can the plowing and cultivation be accomplished.

The fruition of the path of spiritual powers is also like this: body and consciousness arise together at once, with neither before nor after nor any interval between. The physical body of the Tathagata has a beginning, an end, and an intervening span. This is a conventional dharma, not the ultimate truth. Within the dharma of emptiness and quiescence, there is no multiplicity.

At that time, the Blessed One spoke these verses:

– The substance of the Tathagata’s physical body

Is revered throughout the three times,

Bearing the great responsibility for humankind,

The unsurpassed Honored One.

The assemblies of the Trayastrimsa gods

Scatter flowers and incense day and night;

Brahma and his retinue

Play music to bring delight.

Throughout a hundred yojanas,

Filling the entire realm of space,

They loudly praise: “Excellent!”

The Buddha’s consciousness cannot be seen.

It is neither within, without, nor between;

For the foolish beings of the world,

He manifests the Dharma of the six superknowledges.

The innumerable Buddhas of the past

Had luminous characteristics like these.

Should one seek the source of the dharmas of consciousness,

It is quiescent and cannot be seen.

The bodhisattva’s path of the six superknowledges

Manifests exhaustion without being exhausted.

Mindful within each outward breath,

One does not cling to existence in the three realms.

Contemplating the purity of the body within and without,

Its golden hue is empty and ungrasped.

The dharmas of consciousness are also thus:

Neither past, future, nor present.

The nature of the five skandhas is pure,

With neither this body nor a later body.

Clearly discerning their characteristics,

One reaches the place of peace and security.

The characteristics of consciousness are sixfold,

Also called the six attestations.

The six consciousnesses have no abiding place;

Their arising and cessation never end.

Like bubbles upon water,

No sooner do they vanish than they arise again.

The dharmas of consciousness are naturally empty,

Following the current of water to myriad places.

Whatever I created in the past

Possessed both body and consciousness.

Traveling alone without companion,

I proclaimed the Dharma of the unsurpassed path.

Among all dharmas, consciousness is the root,

Always accompanying the body.

Though abiding, it does not abide,

And teaches beings tormented by suffering.

When the eye sees a present form,

Consciousness intervenes between them.

It is not that form enters the eye,

Nor that the eye enters form.

Discriminating this dharma from that,

Through consciousness one knows good and evil.

Consciousness itself does not know dharmas;

The ear and sound, the nose and scent, are each distinct.

The six kinds of karma arise separately through conditions,

And thus produce good and evil.

Sound does not come to the ear;

The nose, mouth, and mind are likewise.

The causal characteristics of every dharma

Are unattached, empty, and devoid of dharmas.

The Noble and Holy Eightfold Path,

And the thirty-seven contemplative practices—

The realm of space is quiescent,

Without characteristics and without aspiration.

Karma bears fruits both white and black;

Their recompense is clearly known.

Should one seek the true characteristic of consciousness,

No abiding place can be seen.

Adorning the Buddha lands,

With the four immeasurables and fearlessnesses,

Clearly understanding that all dharmas are empty,

When consciousness ceases, formations also cease.

The bodhisattva attains the fruit of the path;

Dharmas are empty throughout the three times.

Consciousness is like the path of magical illusion,

Abiding neither on this shore nor the other.

When consciousness ceases, it returns to empty space;

It is provisionally named and not ultimately real.

Upon first entering the four formless concentrations,

Conceptions are removed and no bonds remain.

Raising high the banner of the Dharma,

One proclaims the characteristics of consciousness.

Earlier consciousness differs from later consciousness,

Yet neither is apart from consciousness.

Only the Foremost One of the three realms

Fully understands the nature of consciousness.

Like a person on a mountain summit

Who sees clearly in all four directions,

Discerning wholesome and unwholesome conduct,

Foremost in the divine-eye superknowledge,

Seeing far into the worlds of the ten directions—

A person possessing the eye of wisdom

Sees them as one beholds a jewel in one’s palm.

When the Blessed One spoke these verses, eight billion four hundred million sentient beings wished to relinquish the characteristics of the dharmas of the six consciousnesses and no longer undergo the cycle of birth and death within the five destinies. They aroused a mind of resolve, made great vows, and abided on the Ground of Non-consciousness.

Chapter Nineteen: Skillful Means

At that time, within the great assembly was a bodhisattva named Raised Hand, who addressed the Blessed One:

– Blessed One! I wish to hear of the innumerable and incalculable skillful transformations of great bodhisattvas.

The Buddha said:

– Great bodhisattvas constantly practice skillful means, which are neither on this side nor on that side, neither on both sides nor in between. In accordance with what is suitable for those to be taught, they expound meanings and phrases and contemplate their principles. They adorn Buddha lands and practice the six paramitas, extending even to the cessation of perception and cognition. They guide beings by skillful means without obstruction, never becoming conceited or arrogant. Their countenances are upright and beautiful, their Dharma robes neat and dignified. They accept offerings from the faithful with contentment, are adorned with marks of radiance, and speak with purity. They can cause a single sentient being to abide for a hundred million kalpas, while everything they leave behind proceeds to other regions to teach and transform. Their manifestations of divided bodies in this manner are exceedingly difficult to fathom. To teach those who lack understanding, they manifest great superknowledges in the realm of ghosts and spirits and instruct those ghosts and spirits to liberate sentient beings, transmitting the teaching to one another without allowing the doctrine of the path to be lost.

Furthermore, through skillful means they fashion images of the Buddha endowed with brilliant marks of light. Those who see them and hear the Dharma taught—whose words at the beginning, middle, and end all bring peace and joy—attain meditative concentration, awakening to the path, luminous wisdom, and liberation. The Sutras, Geya Sutras, Vyakarana Sutras, Prophecy Sutras, Itivrttaka Sutras, Udana Sutras, Vaipulya Sutras, Collection Sutras, Jataka Sutras, Universal Sutras, Sutras of Unprecedented Events, Manifestation Sutras, Turning Sutras, Avadana Sutras, and Nidana Sutras: in accordance with the truth appropriate to their listeners, they teach the profound Dharma so that those listeners understand emptiness and non-self.

Though the thoughts of sentient beings differ, they can enable them all to enter the gateway of liberation.

It is like springs, embankments, ponds, and five rivers, each of which has its own name, yet all flow into the great ocean and no longer retain their former names. It is also like Mount Sumeru, towering aloft and difficult to shake: when birds and beasts of every color come there for refuge and rest, they all become one uniform color and no longer retain their former hues.

The great bodhisattva’s teaching and transformation of sentient beings and purification of Buddha lands are also like this. The thoughts and reflections of sentient beings are not alike, and they harbor numerous conceptions, yet the bodhisattva can enable them all to reach the gateway of liberation, where conceptual concentration and mental activity cease. At that time, no distinct thoughts remain, and all share one and the same liberation. This is called the inconceivable skillful transformation and appropriate instruction of a great bodhisattva.

At that time, the Blessed One spoke these verses:

– Like a farmer tilling the fields,

Who selects fertile soil,

Sows and plants in the proper season,

And releases water according to the weather,

Tending the seedlings until they mature,

Unharmed by frost or insects,

At last he harvests the fruit

And stores it away without fear.

The bodhisattva’s true Dharma

Is the field of the six paramitas.

It eliminates the mind of greed and stinginess

And irrigates it with the water of ambrosia.

Skillful means are the path’s expedient methods,

Clearly understanding how dharmas come and go,

Guiding every kind of sentient being

To reach the place of non-cessation.

Birth and death, sickness, and afflictions

Burn away the roots of wholesome intention;

Skillful means bring deliverance.

Clearly understand the coming and going of dharmas.

If one wishes to leave the household life,

One must place the precepts foremost,

Without attachment to splendid dharmas,

And practice the bodhisattva path of skillful means.

Though losing one’s life, one does not cherish the body;

One does not transgress even by a hair’s breadth.

The body is like a heap of grass and earth,

Cast away by others.

Patience is like Mount Anming,

Steadfast and unobstructed.

Guarding the precepts is the path of skillful means;

Censure and praise bring neither increase nor decrease.

Leaving darkness, one abides in the light—

This is the bodhisattva path of skillful means.

They manifest bodies in the human realm

Out of compassion for all beings,

And manifest bodies exceedingly small,

Entering and departing without obstruction.

When all Buddhas sit at the place of enlightenment

And extinguish the fetters so they arise no more,

They thereby attain the place of enlightenment

And completely eradicate all fetters.

They are also like a great caravan leader

Who guides a company of merchants

Into the ocean to gather genuine pearls,

Coral, and crystal jewels,

Moon-bright gems, obtaining whatever they wish,

And returns safely to his homeland.

Parents and brothers,

Relatives and servants,

Are joyful and delighted.

Just as concentration eliminates perceptions,

So bodhisattvas who practice skillful means

Seek the Inexhaustible Treasury,

Clearly discern exquisite pearls,

And fashion them into necklaces adorning their bodies.

Skillful means is the chief guide;

The six paramitas are wife and children;

The mind of the four immeasurables provides shelter,

And the dust of sense objects does not cling to the heart.

In the world there are very many foolish people,

Stingy and unwilling to give,

Who amass wealth in thousands, tens of thousands, and kotis,

Saying, “This is mine.”

When they are about to pass away,

Their eyes behold evil ghosts and spirits;

The wind of blades rends their bodies,

And their breath no longer goes out or comes in.

Their covetous consciousness follows every evil,

And they undergo exceedingly painful retribution.

They are led to the place where punishment is received;

Then repentance comes too late.

The Buddha, through the paramita of skillful wisdom,

Teaches the Dharma to such people.

Those of keen faculties examine their own offenses,

Repent sincerely, and conceal nothing.

Hearing the Dharma, they attain liberation—

This is the bodhisattva path of skillful means.

It is like one blind from birth,

Who does not know the colors red or yellow.

Encountering a skilled noble physician,

He is treated with the medicine of Dharma.

Formerly, he had heard that there were five colors:

Blue, yellow, red, white, and black.

Once his eyes have gained sight and he can perceive,

He no longer fails to know blue, yellow, and red.

The bodhisattva path of skillful means

Discriminates and comprehends to the ultimate,

Sweeps away the dharmas of the eight difficulties,

And is neither arising nor ceasing.

When the Blessed One had finished speaking these verses, ten billion lay practitioners of the path of Skillful Means fully attained the unconditioned and abided on the Ground of Non-Abiding.

THE BODHISATTVA DWELLING IN THE WOMB

End of Fascicle Five