大寶積經

– Śāriputra! How does a great bodhisattva faithfully accept and uphold, without error or doubt, the inconceivable qualities of the Tathagata—the uncommon qualities of a Buddha—and, becoming increasingly joyful and delighted, give rise to a sense of wonder?

– Śāriputra! The Tathagata has accomplished eighteen uncommon qualities of a Buddha. Because he has accomplished these eighteen uncommon qualities, the Tathagata, Worthy One, Perfectly Enlightened One, proclaims amid the great assembly with a lion’s roar: “I, honored as the World-Honored One, turn the great Dharma wheel, which no one in any world—whether human or deva, Māra King or Brahmā King, śramaṇa or brahmin—can turn in accordance with the Dharma.”

What are called the ten uncommon qualities of a Buddha?

– Śāriputra! In the world, the Tathagata commits no errors or faults. Because he is free from error and fault, he is called the Tathagata.

– Śāriputra! The Tathagata’s bodily karma is faultless. No one in any world, whether foolish or wise, can rightly criticize the Tathagata as having faults in his bodily karma. Why? Because the bodily karma of the Buddha, the World-Honored One, is ultimately faultless.

– Śāriputra! When the Buddhas, the Tathagatas, walk through the world, they always look straight ahead. In every movement—whether turning to look behind, lowering or raising the head, putting on robes, holding the alms bowl, coming or going, walking, standing, sitting, or lying down—they never depart from dignified conduct but are always composed, dignified, and serene.

– Śāriputra! When the Tathagata enters a city or settlement, or when he returns, the soles of his feet tread upon empty space, yet the marks of the thousand-spoked wheels appear distinctly upon the ground, and fragrant scents delightful to the mind and golden lotus flowers naturally spring forth to support his feet.

If any sentient being among the animals is touched by the Buddha’s feet, it experiences pleasure and happiness for seven full days and nights and, after death, is born in a happy realm.

– Śāriputra! When the Tathagata wears robes, those robes do not cling to his body. Even the force of the vilambha wind cannot move them within four finger-widths of the Tathagata’s body.

– Śāriputra! Light from the Tathagata’s body shines continuously without interruption; when it touches sentient beings, it fills them with delight.

– Śāriputra! Because he is free from all such faults of bodily form, it is said that the Tathagata’s bodily karma is faultless.

Just as the Buddha personally realizes faultless bodily karma, he also teaches this Dharma to sentient beings so that they may forever end the faults of bodily karma.

– Śāriputra! The Tathagata’s verbal karma is faultless. No one in any world, whether wise or foolish, can criticize the Tathagata’s verbal karma as faulty. Why? Because the Tathagata speaks at the proper time, speaks truthfully, speaks with certainty, speaks appropriately, acts in accordance with his words, skillfully explains words and expressions, speaks words that delight his listeners, does not repeat himself, speaks with literary form and meaning adorned, and, whenever he utters a sound, causes his listeners to believe, understand, rejoice, and delight.

– Śāriputra! Because all his speech is free from such marks of fault, the Tathagata’s verbal karma is said to be faultless. Just as he personally realizes faultless verbal karma, he also teaches this Dharma to sentient beings so that they may forever end the faults of verbal karma.

– Śāriputra! The Tathagata’s mental activity is faultless. No one in any world, whether wise or foolish, can spy upon him or rightly criticize the Tathagata’s mental karma as faulty.

Why? Without abandoning the most profound state of meditative concentration, the Tathagata can perform the deeds of a Buddha. Without laboriously directing his mind toward all dharmas, his unobstructed wisdom naturally and continually functions. Therefore, the Tathagata’s mental karma is said to be faultless. Just as he personally realizes a faultless mind, he also teaches this Dharma to sentient beings so that they may forever end the faults of mind.

This is called the Tathagata’s first uncommon quality of a Buddha: “The three kinds of karma are free from error and fault.”

– Śāriputra! How is it that the Tathagata utters no hasty or rash words? It is because the Tathagata does not speak in haste or agitation.

No one in any world—whether Māra King or Māra’s retinue, devas, or followers of non-Buddhist paths—can discover any lapse in the Tathagata.

– Śāriputra! The Tathagata’s voice is inherently free from haste and agitation and never follows haste or agitation. Why? Because the Tathagata long ago completely abandoned craving and anger. Although all sentient beings may honor him, his mind does not become elated. Although he may be treated with contempt, no thought of sorrow arises in him.

– Śāriputra! The Tathagata’s actions are neither untimely nor inconclusive. Nor does he regret an action and then, because of it, utter hasty or agitated words.

– Śāriputra! Because the Tathagata does not contend with the world, he speaks no hasty or agitated words. The Tathagata always abides in the right concentration free from contention. He does not cling to self or what belongs to self, has no attachment to this or that, and has left all fetters far behind; therefore, he speaks no hasty or agitated words.

– Śāriputra! Just as the Buddha personally realizes immeasurable modes of speech free from haste and agitation, he also teaches this Dharma to sentient beings so that they may forever end all haste and agitation.

This is called the Tathagata’s second uncommon quality of a Buddha: “Speech free from haste and agitation.”

– Śāriputra! How is it that the Tathagata never loses right mindfulness? The Tathagata always abides in pure meditation, liberation, and samādhi, and never at any time becomes confused regarding any dharma. Why? Because within right concentration, his right wisdom is free from delusion; because he sees without obstruction the activities and movements of the minds of sentient beings; because he teaches them the sublime Dharma according to what should be taught, without forgetfulness; because his eloquence in explaining the meanings of all dharmas is unobstructed and never fails; and because his unobstructed wisdom penetrates the immeasurable past, future, and present without forgetfulness.

Just as he personally realizes right mindfulness that is never lost, he also teaches this Dharma to sentient beings so that they may realize that right mindfulness.

This is called the Tathagata’s third uncommon quality of a Buddha: “Right mindfulness is never lost.”

– Śāriputra! How is it that the Tathagata has no unconcentrated mind?

– Śāriputra! Whether walking, standing, sitting, lying down, eating, drinking, speaking, or remaining silent, the Tathagata always abides in profound concentration and never emerges from or relinquishes it. Why? Because the Tathagata has realized the most profound and supreme perfection of meditative concentration and has accomplished profound meditation without obstruction or impediment.

– Śāriputra! No sentient being, whether entering or emerging from concentration, can perceive the Tathagata’s mind or mental factors, except when the Tathagata empowers that being through his spiritual power.

Just as he personally realizes a mind that always abides in right concentration, the Tathagata also teaches this Dharma to sentient beings so that they may forever abandon distracted minds.

This is called the Tathagata’s fourth uncommon quality of a Buddha: “He has no unconcentrated mind.”

– Śāriputra! How is it that the Tathagata has no perceptions of difference? If there were perceptions of difference, unequal thoughts could arise. Because the Tathagata’s mind is always impartial, he has no perceptions of difference regarding any dharma.

– Śāriputra! The Tathagata has no perceptions of difference regarding Buddha lands, because Buddha lands are like empty space. He has no perceptions of difference regarding sentient beings, because the nature of sentient beings is without self. He has no perceptions of difference regarding the Buddhas, because the wisdom of equality and the Dharma nature are without distinction. He has no perceptions of difference regarding any dharma, because the nature of dharmas, free from desire, is equal. He does not favor those who observe the precepts or become angry with those who break them. He repays both those who have benefited him, bears no harmful intent toward enemies, is impartial toward all who can be liberated, and has no contempt for those fixed in error. He abides in equality regarding all dharmas. Therefore, it is said that the Tathagata has no perceptions of difference.

Just as he personally realizes freedom from perceptions of difference, the Tathagata also teaches this Dharma to sentient beings so that they may forever end all tendencies toward perceptions of difference.

This is called the Tathagata’s fifth uncommon quality of a Buddha: “He has no perceptions of difference.”

– Śāriputra! How is it that the Tathagata never relinquishes anything without clear knowledge?

– Śāriputra! The Tathagata completed cultivation of the noble path and thereby realized this equanimity; he did not realize it without cultivating the noble path. The Tathagata cultivated the mind, morality, and wisdom and thereby realized this equanimity; he did not realize it without cultivation.

– Śāriputra! The Tathagata’s equanimity functions in accordance with wisdom, not in accordance with delusion. The Tathagata’s equanimity is supramundane and does not fall into the world. It is noble and leads to emancipation; it is not ignoble or opposed to emancipation. The Tathagata’s equanimity continually turns the pure Dharma wheel, lovingly caring for sentient beings and never forsaking them. The Tathagata’s equanimity is naturally accomplished, for it does not depend upon an antidote.

– Śāriputra! The Tathagata’s equanimity is neither lofty nor unlofty, nor is it inferior. It abides in the unmoving, remains apart from the two extremes, and transcends all calculation and examination. It considers conditions at the proper time yet never passes beyond the proper time. It is unmoving, without deliberation, without discrimination or contrary discrimination, without cultivation or diminishment, without arrogance or negligence, and without display. It is true nature, suchness, and the nature free from falsity, yet not a nature lacking gentleness. It possesses immeasurable qualities such as these.

– Śāriputra! The Tathagata has accomplished such great equanimity. Wishing sentient beings to perfect this equanimity, he teaches this Dharma.

This is called the Tathagata’s sixth uncommon quality of a Buddha: “Equanimity free from discrimination.”

– Furthermore, Śāriputra! What is meant by the Tathagata’s aspiration that never declines? What constitutes aspiration that never declines?

And what further meaning is called the Tathagata’s aspiration?

The Tathagata’s aspiration toward great loving-kindness never declines. His aspiration toward great compassion never declines. His aspiration to teach the Dharma never declines. His aspiration to discipline sentient beings never declines. His aspiration to bring sentient beings to maturity never declines. His aspiration toward liberation never declines. His aspiration to guide bodhisattvas never declines. His aspiration to perpetuate the Three Jewels so that their lineage is never severed never declines. No Tathagata acts in conformity with desire. The Tathagata’s aspiration has wisdom as its guide.

Just as he personally realizes aspiration that never declines, he also teaches this Dharma to sentient beings so that they may realize the perfect aspiration toward the wisdom of omniscience.

This is called the Tathagata’s seventh uncommon quality of a Buddha: “Aspiration does not decline.”

Furthermore, Śāriputra! What is meant by the Tathagata’s right effort that never retreats or declines?

It is the right effort that never abandons sentient beings who can be transformed, and the right effort that never intends to drive away assemblies listening to the Dharma. Because his work of teaching and transforming never retreats or fails, the Tathagata’s right effort is said not to decline.

– Śāriputra! If sentient beings who delight in hearing the Dharma and are suitable vessels for it can listen throughout an entire kalpa without weariness, then, upon encountering such an audience, the Tathagata will also teach throughout that kalpa without leaving the Dharma seat, without eating or drinking, and without ever pausing his teaching.

Suppose that, worlds as numerous as the sands of the Ganges away, there is a single sentient being within the sphere of the Buddha’s guidance. The Tathagata will immediately go there in person to teach that being and lead it to awakening and entry. The Tathagata’s right effort is never weary, fatigued, or disheartened.

– Śāriputra! The Tathagata’s body never becomes weary, nor do his speech and mind ever become weary. Why? Because the Tathagata’s body, speech, and mind always abide in ease and well-being.

– Śāriputra! For many kalpas the Tathagata has aroused diligence and praised the virtue of diligence. He teaches this Dharma to sentient beings so that they may diligently cultivate this virtue and realize noble liberation.

This is called the Tathagata’s eighth uncommon quality of a Buddha: “Right effort does not decline.”

– Śāriputra! How is it that the Tathagata’s mindfulness regarding all dharmas and all their modes never declines? It is because the Tathagata’s mindfulness never declines.

– Śāriputra! When the Tathagata realized unsurpassed bodhi, his contemplative wisdom became uninterrupted. He knows the continuum of every sentient being’s mind and all its past and future events; he clearly knows them all without forgetting. Having truly known the mental activities of sentient beings, the Tathagata need not direct attention toward them, yet his mindful knowledge never declines.

– Śāriputra! The Tathagata establishes sentient beings within the three groups and clearly discerns their faculties, entry into awakening, understanding, and practice. After doing so, he need not again turn his thought, memory, or observation toward them, yet he continually teaches them the Dharma appropriately and never ceases. Why? Because the Tathagata’s mindfulness never declines.

Just as he personally realizes mindfulness that never declines, he also teaches this Dharma to sentient beings so that they may forever end the decline of mindfulness.

This is called the Tathagata’s ninth uncommon quality of a Buddha: “Mindfulness does not decline.”

Furthermore, Śāriputra! How is it that the Buddha’s samādhi does not decline?

– Śāriputra! The nature of the Buddha’s samādhi and all dharmas is equal, not unequal, because among all dharmas and all their modes there is no nature that is not equal.

For what further reason does the Buddha’s samādhi not decline?

Because suchness is equal, samādhi is equal; because samādhi is equal, the Tathagata is equal. Because this samādhi enables realization and entry into such a nature of equality, it is called equal concentration.

Furthermore, Śāriputra! If the limit of greed is equal, the limit of freedom from greed is equal. If the limit of anger is equal, the limit of freedom from anger is equal. If the limit of delusion is equal, the limit of freedom from delusion is equal. If the limit of the conditioned is equal, the limit of the unconditioned is equal. If the limit of saṃsāra is equal, the limit of nirvana is equal.

Because the Tathagata realizes and enters such a nature of equality, the Tathagata’s samādhi does not decline. Why? Because the nature of equality does not decline.

– Śāriputra! The Buddha’s samādhi is not associated with the eye, ear, nose, tongue, body, or mind. Why? Precisely because it is not associated with them; nevertheless, the Tathagata’s six faculties are unimpaired.

The Buddha’s samādhi does not depend upon the four great elements of earth, water, fire, and wind; does not depend upon the desire realm, form realm, or formless realm; and does not depend upon this world or another world. Why? Precisely because it is independent. Therefore, it neither retreats nor declines.

Having personally realized samādhi that does not decline, the Tathagata also teaches this Dharma to sentient beings so that they may realize the samādhis.

This is called the Tathagata’s tenth uncommon quality of a Buddha: “Samādhi does not decline.”

Furthermore, Śāriputra! How is it that the Tathagata’s wisdom does not decline?

– Śāriputra! What constitutes the Tathagata’s wisdom?

It is the wisdom that clearly knows all dharmas without relying upon another; the wisdom that teaches the sublime Dharma to sentient beings; inexhaustible skillful wisdom; unobstructed discerning wisdom; wisdom that distinguishes every meaning; wisdom that, after penetrating a single meaning, could speak for hundreds of thousands of great kalpas without exhausting it; wisdom that severs the net of doubt upon hearing a matter; wisdom unobstructed everywhere; wisdom that establishes and teaches the three vehicles; wisdom that completely comprehends the eighty-four thousand mental activities of sentient beings; and wisdom that opens and teaches the eighty-four thousand Dharma treasuries.

– Śāriputra! The Tathagata’s wisdom is boundless, without limit, and inexhaustible, because this wisdom cannot be exhausted.

Because this wisdom is inexhaustible, the Dharma taught from it is likewise inexhaustible. Therefore, the Tathagata’s wisdom is said not to decline.

Just as he personally realizes wisdom that does not decline, the Tathagata also teaches this Dharma to sentient beings so that they may realize inexhaustible wisdom.

This is called the Tathagata’s eleventh uncommon quality of a Buddha: “Wisdom does not decline.”

Furthermore, Śāriputra! How is it that the Tathagata’s liberation does not decline?

– Śāriputra! What constitutes the Tathagata’s liberation?

– Śāriputra! Those of the śrāvaka vehicle attain liberation through awakening by means of hearing. Those of the pratyekabuddha vehicle attain liberation through awakening to conditions. The Buddhas, the Tathagatas, attain liberation by abandoning all attachments to the two extremes; therefore, it is called the Tathagata’s liberation. Regarding the past limit, this liberation is not fettered; regarding the future limit, it does not proceed in activity; regarding the present, it does not abide in attachment.

– Śāriputra! Regarding the eye and forms, the two attachments are liberated. Regarding the ear and sounds, the nose and odors, the tongue and flavors, and the body and tangible objects, the two attachments are liberated. Because it rests upon liberation, its acceptance is without attachment.

– Śāriputra! Mind and wisdom are naturally luminous and pure, their essence unstained and undefiled. Therefore, by means of wisdom associated with a single instant of mind, the Buddhas realize unsurpassed bodhi.

In accordance with the bodhi he has realized, the Tathagata also teaches this Dharma to sentient beings so that they may perfectly realize bodhi.

This is called the Tathagata’s twelfth uncommon quality of a Buddha: “Liberation does not decline.”

Furthermore, Śāriputra! How is all the Tathagata’s bodily karma preceded by wisdom and functioning in accordance with wisdom?

– Śāriputra! Because the Buddha has accomplished such bodily karma, all sentient beings are disciplined either upon seeing the Tathagata or upon hearing the Tathagata teach the Dharma. Thus, the Tathagata may manifest silence to discipline sentient beings; manifest eating and drinking to discipline sentient beings; manifest forms of dignified conduct to discipline sentient beings; manifest the excellent marks to discipline sentient beings; manifest the subsidiary characteristics to discipline sentient beings; manifest the invisible crown of his head to discipline sentient beings; manifest the manner of his gaze to discipline sentient beings; manifest the radiance of spiritual light to discipline sentient beings; manifest walking, lifting his feet and setting them down, to discipline sentient beings; or manifest entering and leaving cities and settlements to discipline sentient beings.

– Śāriputra! In brief, there is no form of the Buddha’s dignified conduct that does not discipline sentient beings. Therefore, all the Tathagata’s bodily karma is said to be preceded by wisdom and to function in accordance with wisdom.

Just as he personally realizes such bodily karma, the Tathagata also teaches this Dharma to sentient beings so that they may realize and enter such wisdom of the body.

This is called the Tathagata’s thirteenth uncommon quality of a Buddha: “Bodily karma functions in accordance with wisdom.”

Furthermore, Śāriputra! How is all the Tathagata’s verbal karma preceded by wisdom and functioning in accordance with wisdom?

– Śāriputra! The Buddha, the Tathagata, never teaches the Dharma in vain. Because wisdom is its guide, every prediction spoken by the Buddha is completely fulfilled. All words uttered by the Buddha are clear and sublime.

– Śāriputra! The Buddha’s speech functions in accordance with reality and is inconceivable. I shall now describe it briefly:

The Buddha’s speech is readily understood and readily known. It is neither haughty nor base. It is excellent, not crooked, not halting, not confused, not hesitant, not harsh, and not obscured.

It is gentle, delightful, not hollow or deficient, not frivolous or wavering, not stammering, not burdensomely repetitive, and not overly rapid. It decides matters skillfully, explains them skillfully, is supremely excellent and wondrous, and guides well. It is resonant, like thunder; leaves nothing omitted or superfluous; and is like drinking amṛta.

It is meaningful, approachable, vast, lovable, unstained by dust, free from defilement, immaculate, unclouded, not reckless, dignified, unobstructed, instructive, luminous and pure, upright, fearless, undiminished, and neither frivolous nor hurried. It gives rise to joy, brings comfort to the body, gladdens the mind, exhausts greed, ends anger, dispels delusion, vanquishes Māra, subdues evil, and overturns heterodox doctrines.

It communicates clearly and is like the sound of a celestial drum. It delights the wise and resembles the calls of celestial birds, the voice of Śakra, the voice of Brahmā, the roar of the ocean tide, the rumbling of clouds and thunder, and the sound of earth and mountains shaking. It is like the calls of the king of swans, the king of cranes, the king of peacocks, the oriole, the jīvaṃjīvaka bird, the king of geese, and the king of wild geese; like the call of the king of deer; and like music, a conch, or a flute.

It is easy to know and understand, distinct, pleasing to the heart, worthy of attentive listening, profound, not inarticulate, pleasing to the ear, and productive of roots of goodness. It lacks no phrases, skillfully presents its phrases, and accords with wording, meaning, Dharma, and the proper time. It answers appropriately, is never untimely, and knows whether faculties are superior or inferior.

It adorns generosity, purifies observance of the precepts, teaches patience, trains diligence, causes delight in meditative concentration, and leads to entry into right wisdom. It skillfully gathers through loving-kindness, is tireless in compassion, pure in sympathetic joy, and leads to realization of equanimity. It establishes the three vehicles, firmly perpetuates the Three Jewels, establishes the three groups, purifies the three liberations, universally cultivates the principles of truth, and universally cultivates wisdom.

It is speech in which those who have attained realization are not confused, speech praised by the noble ones, speech whose measure is like empty space, and speech that accomplishes the sublime wisdom of all modes. The Tathagata’s speech is immeasurable, boundless, pure, and sublime in this way. Therefore, the Tathagata’s verbal karma is said to have wisdom as its guide and to function in accordance with wisdom.

Just as he personally realizes such verbal karma, the Tathagata also teaches this Dharma to sentient beings so that they may realize and enter such verbal karma.

This is called the Tathagata’s fourteenth uncommon quality of a Buddha: “Verbal karma functions in accordance with wisdom.”

Furthermore, Śāriputra! How is all the Tathagata’s mental karma preceded by wisdom and functioning in accordance with wisdom?

With regard to the Tathagata, mind, mental faculty, and consciousness cannot be expressed.

The Tathagata must be sought through wisdom; because wisdom is supreme, he is called the Tathagata. The Tathagata’s wisdom reaches the minds of all sentient beings, enters the mental faculties of all sentient beings, and never departs from the consciousness of all sentient beings. It consumes all dharmas and all samādhis; does not follow conditions; transcends every objective realm; remains far from conditioned arising; ends all classes of existence in the three realms; transcends the lineage of conceit; is liberated from the karma of Māra; abandons flattery, deception, and fraud; relinquishes self and what belongs to self; eliminates the darkness of ignorance and delusion; skillfully cultivates the factors that aid the path; is equal to empty space; is free from discrimination;

and is not different from the dharmadhātu.

– Śāriputra! The Tathagata realizes and enters such mental karma. With wisdom as his guide, he teaches the Dharma in accordance with the minds of sentient beings so that they too may realize and enter this mind.

This is called the Tathagata’s fifteenth uncommon quality of a Buddha: “Mental karma functions in accordance with wisdom.”

Furthermore, Śāriputra! How does the Tathagata’s unattached and unobstructed wisdom function regarding the past?

– Śāriputra! Why is this wisdom said to function?

With unobstructed wisdom, the Tathagata can know how many lands in the immeasurable and boundless past arose or were destroyed. The events that occurred therein were immeasurable and innumerable, yet the Tathagata examines and knows them all. He clearly knows even how many grasses, trees, forests, thickets, and medicinal plants existed in those lands.

He clearly knows how many sentient beings and what events concerning sentient beings occurred in those lands. He truly and clearly knows where Buddhas appeared in the world and where those Buddhas taught the true Dharma. He clearly knows how many sentient beings attained the path through the śrāvaka vehicle, the pratyekabuddha vehicle, or the Great Vehicle.

He clearly knows even the different forms of those lands, their assemblies of bhikṣus, their lifespans, the duration of the true Dharma, their eating and drinking, and their breathing.

– Śāriputra! The Tathagata truly and clearly knows every past circumstance of all sentient beings: their deaths, births, realms, and classes of existence.

The Tathagata clearly knows the immeasurable differences among those sentient beings: how many lineages, faculties, dispositions, and kinds of understanding they possessed.

The Tathagata also knows the successive minds of all those sentient beings. He clearly knows how those minds arose in an uninterrupted continuum.

– Śāriputra! Whether through direct wisdom or wisdom of categories, the Tathagata realizes and knows every continuum of mind that has passed away in the past.

Having personally and completely realized this wisdom, the Tathagata also teaches this Dharma to sentient beings so that they may realize and enter such wisdom.

This is called the Tathagata’s sixteenth uncommon quality of a Buddha: “Unobstructed wisdom that knows the past.”

Furthermore, Śāriputra! How does the Tathagata’s unattached and unobstructed wisdom function regarding the future?

Why is this wisdom said to function?

– Śāriputra! The Tathagata clearly knows here how many Buddhas in the future will appear, will enter cessation, will exist, or will not exist.

The Tathagata clearly knows here all the differences concerning the future fire kalpas, future water kalpas, and future wind kalpas of destruction, as well as whether the lands will remain for a long or short time.

The Tathagata clearly knows here how many earth elements, particles of dust, grasses, trees, groves, forests, medicinal plants, and even different stars will exist in future lands.

Throughout each future land, Buddhas, pratyekabuddhas, śrāvakas, and bodhisattvas will appear in the world, eating and drinking, walking and standing, and breathing; the Tathagata clearly knows all this here.

The Tathagata clearly knows here even the different ways each Buddha will teach and transform, and the dispositions of sentient beings who will attain liberation—whether they will attain liberation by relying upon the śrāvaka vehicle, the pratyekabuddha vehicle, or the Great Vehicle.

To the end of the future, the Tathagata clearly knows here the different places of birth of however many sentient beings there will be in every land, and even the minds and mental factors of those sentient beings.

Having personally realized this wisdom, the Tathagata also teaches this Dharma to sentient beings so that they may realize such wisdom.

This is called the Tathagata’s seventeenth uncommon quality of a Buddha: “Unobstructed wisdom that knows the future.”

Furthermore, Śāriputra! How does the Tathagata’s unattached and unobstructed wisdom function regarding the present?

Why is this wisdom said to function?

– Śāriputra! The Tathagata clearly knows how many present Buddhas, assemblies of śrāvakas, assemblies of pratyekabuddhas, and assemblies of bodhisattvas there are in all the present lands throughout the ten directions, together with all their differences.

The Tathagata clearly knows the present forms and characteristics of the stars, grasses, trees, groves, forests, earth elements, particles of dust, and so forth. He clearly knows every event in all present lands throughout the ten directions. He clearly knows even all the water elements, fire elements, and wind elements in all present lands throughout the ten directions, and he also clearly knows the element of empty space.

The Tathagata clearly knows the three kinds of present world realm. He clearly knows the present realm of hell beings and the causes of their birth there and departure from there. He clearly knows the present animal realm and the causes of birth there and departure from there.

He clearly knows the present realm of hungry ghosts and the causes of birth there and departure from there. He clearly knows the present realm of human beings and the causes of their birth and death. He clearly knows the present realm of heavenly beings and the causes of their birth and death.

He clearly knows the present continua of the minds and mental factors of all sentient beings, whether their nature is afflicted or free from affliction. He clearly knows the differing faculties of present sentient beings who are being transformed and the differing faculties of present sentient beings who should be transformed. The Tathagata truly and clearly knows immeasurable characteristics and circumstances such as these.

Having personally realized such wisdom, the Tathagata also teaches this Dharma to sentient beings so that they may realize this wisdom.

This is called the Tathagata’s eighteenth uncommon quality of a Buddha: “Unobstructed wisdom that knows the present.”

– Śāriputra! The Buddhas, the Tathagatas, have perfectly accomplished these eighteen uncommon qualities of a Buddha, without remainder. They emit light that illuminates all the great assemblies throughout the ten directions and outshines every assembly of heavenly māras.

– Śāriputra! The Tathagata’s uncommon qualities of a Buddha are inconceivable, boundless, and limitless like empty space. If anyone wished to seek the boundary of these uncommon qualities of a Buddha, it would be no different from wishing to seek the boundary of empty space.

Having heard that the Tathagata’s inconceivable uncommon qualities of a Buddha are like empty space, the great bodhisattvas faithfully accept and uphold them, without error or doubt, and, becoming increasingly joyful and delighted, give rise to a sense of wonder.”

Wishing to restate this meaning, the World-Honored One spoke these verses:

“The bodily, verbal, and mental karma of the Guide

Is free from fault and also free from agitation;

With these qualities he liberates sentient beings—

This is an uncommon quality of the Buddha.

The Buddha’s mind is neither high nor low,

And has ultimately abandoned anger and craving;

Always without contention, he has ended contention forever—

This is an uncommon quality of the Tathagata.

Regarding Dharma and wisdom, the Guide

Is liberated in conduct and never loses mindfulness;

His unobstructed wisdoms are likewise never lost—

This is an uncommon quality of the Tathagata.

Whether standing, eating, or walking in meditation,

Whether sitting or lying down, his mind is always concentrated;

It is neither distracted nor conceives of sentient beings—

This is an uncommon quality of the Tathagata.

Regarding the lands of all the Buddhas,

The Guide perceives no difference among beings or Buddhas;

His great wisdom abides in the nature of equality—

This is an uncommon quality of the Tathagata.

The Guide has no equanimity born of selective judgment,

For he has skillfully cultivated the supreme and certain path;

He makes no discrimination regarding any dharma—

This is an uncommon quality of the Tathagata.

The Guide’s wholesome aspiration never declines,

And is always joined with loving-kindness, compassion, and skillful means;

He disciplines sentient beings, vast and immeasurable—

This is an uncommon quality of the Tathagata.

The Guide’s diligence never declines;

He transforms and liberates immeasurable, boundless sentient beings;

Through the three kinds of karma he disciplines sentient beings—

This is an uncommon quality of the Tathagata.

The Guide’s great mindfulness never declines;

Seated at the seat of bodhi, he attained perfect enlightenment;

Awakening to immeasurable dharmas, he became the Awakened One—

This is an uncommon quality of the Tathagata.

Without discrimination or contrary discrimination,

He naturally abides in equal concentration;

His meditation depends upon no dharma—

This is an uncommon quality of the Tathagata.

The Buddha’s wisdom is most auspicious;

It fully comprehends every practice of sentient beings;

He expounds the sublime Dharma, clearly and as he intends—

This is an uncommon quality of the Tathagata.

Śrāvakas and pratyekabuddhas realize liberation,

But the Buddha’s liberation is supremely excellent;

Unobstructed and stainless, it is like empty space—

The Buddha’s great equanimity is difficult to conceive.

The Buddhas have from the beginning been without conceptual thought;

The liberated nature of mind continues without interruption;

They teach beings according to the Dharma of liberation—

This is an uncommon quality of the Tathagata.

When sentient beings see the Buddha’s dignified conduct,

Whether he stands, walks, or enters a city or settlement,

His marks, characteristics, and radiance become manifest,

And they are disciplined and together cultivate goodness.

From his majestic power the Guide emits light,

Bringing peace and happiness to immeasurable sentient beings;

His light shines everywhere and liberates sentient beings—

This is an uncommon quality of the Tathagata.

The Guide naturally proclaims the sound of Dharma;

Sentient beings all hear and understand according to their inclinations;

They hear the Dharma voice like an answering echo—

This is an uncommon quality of the Tathagata.

The Guide is forever without intentional mental karma;

Every karmic activity functions through wisdom;

His wisdom enters the minds of sentient beings—

This is an uncommon quality of the Tathagata.

All samādhis and meditations

Are skillfully cultivated to perfection, apart from conceptual proliferation;

He abides in the nature of equality, like empty space—

This is an uncommon quality of the Tathagata.

Regarding all dharmas of the past,

However many lands and however many beings there were,

The Buddha’s unobstructed wisdom clearly knows them all—

This is an uncommon quality of the Tathagata.

Regarding all dharmas of the future,

Worlds that will exist or will not exist,

Sentient beings, lands, and noble ones—

The Buddha clearly knows them all without remainder.

The Guide observes the future;

His tranquil mind is never distracted;

He knows sentient beings and dharmas as they truly are—

This is an uncommon quality of the Tathagata.

Regarding all dharmas of the present,

The Buddha’s unobstructed wisdom clearly knows them all;

The Buddha’s realm is equal to empty space—

This is an uncommon quality of the Tathagata.

These uncommon qualities of the Buddha have been taught,

Eighteen in number, inconceivable;

True suchness and true nature are equal to empty space,

And the great bodhisattvas faithfully accept them.

– Śāriputra! This is called the Tathagata’s accomplishment of the eighteen uncommon qualities of a Buddha.

Because he has accomplished these eighteen qualities, the Tathagata proclaims amid the great assembly with a lion’s roar that the Buddha, honored as the World-Honored One, can turn the pure Dharma wheel, which no one in any world—whether human or deva, Māra King or Brahmā King, śramaṇa or brahmin—can turn in accordance with the Dharma.

– Śāriputra! The great bodhisattvas who abide in pure faith faithfully accept and uphold, without error or doubt, the Tathagata’s ten inconceivable powers and ten kinds of inconceivable qualities; becoming increasingly joyful and delighted, they give rise to a sense of wonder.”