佛說華手經

1. Chapter One: Introduction

Thus have I heard. At one time, the Buddha was dwelling in the city of Rajagriha, in the land of Sravasti, at the Kalanda Bamboo Grove. There the Buddha cultivated in purity the practice of seclusion ⁽¹⁾, practicing the samadhis of emptiness, signlessness, and wishlessness, and therefore remained settled in one place.

At that time, the Venerable Sariputra and others, taking advantage of a period of leisure, emerged from meditation and went to the Buddha. They bowed their heads at the Buddha’s feet and sat to one side. The Venerable Maudgalyayana, Katyayana, Kaushtila, Kapphina, Kunda, Subhuti, Raja, Vagisha, Nanda, Nandika, Upananda, Ananda, Kimbila, Narada, Vasishtha, Avira, Upali, and others—a total of five hundred bhikshus—likewise took advantage of a period of leisure, emerged from meditation, and together went to the Buddha.

They bowed their heads at the Buddha’s feet and sat to one side. Also present were renowned bhikshus, bhikshus who protected the realm, bhikshus revered by devas, bhikshus fond of a good reputation, bhikshus who delighted in leisure and ease, and bhikshus given to desires. These five hundred bhikshus had all completed the rains retreat ⁽²⁾ in the land of Sravasti and had then proceeded to the city of Rajagriha.

At the Bamboo Grove Monastery, they bowed at the Buddha’s feet and sat to one side. At that time, Maitreya Bodhisattva and thirty thousand bodhisattvas had completed the rains retreat in the land of Champa. Together they came to the Bamboo Grove, bowed at the Buddha’s feet, and sat to one side.

There were Bhadrapala Bodhisattva, Ratnakuta Bodhisattva, Guiding Teacher Bodhisattva, Star-Attainment Bodhisattva, Naradatta Bodhisattva, Indradatta Bodhisattva, Water Deva Bodhisattva, Brahma Deva Bodhisattva, Good Power Bodhisattva, Great Resolve Bodhisattva, Unerring Vision Bodhisattva, Good Aspiration Bodhisattva, Great Power Bodhisattva, Constantly Vigorous Bodhisattva, Never-Resting Bodhisattva, Sun Treasury Bodhisattva, Upholder of the World Bodhisattva, Upholder of the Earth Bodhisattva, Upholder of the Flavor of Amrita Bodhisattva, Well-Abiding Resolve Bodhisattva, Immeasurable Resolve Bodhisattva, Steadfast Resolve Bodhisattva, Transcending the Three Realms Bodhisattva, Boundless Power Bodhisattva, Immeasurable Power Bodhisattva, Vajra Power Bodhisattva,

Peerless Power Bodhisattva, Unmoving Power Bodhisattva, Swift Eloquence Bodhisattva, Keen Eloquence Bodhisattva, Profound Eloquence Bodhisattva, Boundless Eloquence Bodhisattva, Immeasurable Eloquence Bodhisattva, Manjushri, Dharma Prince ⁽³⁾, Flower-Virtue Treasury, Dharma Prince, Dharmodgata Bodhisattva, Jeweled Hand Bodhisattva, Upholder of Jewels Bodhisattva, Turning the Adornments of Immeasurable Kalpas Bodhisattva, Vowing to Transform the Female Form Bodhisattva, Vowing to Transform the Male Form Bodhisattva, Vowing to Transform the Form of Sentient Beings Bodhisattva, Boundless Mastery Bodhisattva, Immeasurable Mastery Bodhisattva, and Mastery in Destroying the Conditions of Self-Arising Bodhisattva, among others.

In accordance with their practices and vows, these bodhisattvas liberated immeasurable numbers of sentient beings. After completing the rains retreat, the bodhisattvas traveled through various lands teaching and transforming beings ⁽⁴⁾. Meeting one another along the way, they proceeded together to the Buddha, bowed before him, and sat to one side.

At that time, the Blessed One, knowing that the great assembly had fully gathered, used his spiritual powers to cause all the bhiksus, bhiksunis, upasakas, and upasikas who had long dwelt in the land of Magadha to come to the Bamboo Grove, bow at the Buddha’s feet, and sit to one side.

At that time, the elder Mahakasyapa was staying with five hundred bhiksus in the Sakra Cave on Mount Vaideha. They all practiced the dhutanga austerities ⁽⁵⁾, went on almsround, wore robes made of cast-off rags ⁽⁶⁾, and, in accordance with the Dharma, regularly spread out their sitting mats beneath trees. They had few desires, knew contentment, and delighted in the practice of seclusion. Then, through the Buddha’s spiritual power, Kasyapa caused their cave to vanish spontaneously, whereupon they went to the Bamboo Grove and bowed to the Buddha.

Seeing them, the Blessed One said to the bhiksus:

“Look! This is Mahakasyapa coming from afar. He constantly cultivates the practice of tranquility, goes on almsround, wears robes made of cast-off rags, and wears the three coarse and poor robes ⁽⁷⁾. He dwells in remote places, has few desires, knows contentment, delights in the practice of seclusion, and his mind does not take the dharmas as its objects. He is fully endowed with all the virtues of a sravaka. Among the disciples in my teaching, none can equal Kasyapa. You should know that this Mahakasyapa does not wish even the devas to speak of him, much less human beings.”

The Blessed One then turned to him and said:

“Excellent, Kasyapa! It has been a long time since we last met. Come and sit upon half of the Tathagata’s seat.”

When the Buddha’s body moved, the six kinds of tremors ⁽⁸⁾ shook the entire great trichiliocosm. Brilliant light illuminated all realms, and a sound resounded far and wide like the ringing of a golden bell.

Mahakasyapa bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Blessed One:

“The Buddha is the Great Teacher, and I am his disciple. The robe, alms bowl, and seat belong to the Buddha. As a disciple, in accordance with the Dharma, I may not use such things. Why is this? The Tathagata’s robe is reverently honored and offered to by devas, humans, and the world, just as they honor a Buddha’s stupa or monastery.

“Previously, I received from the Buddha a sanghati robe ⁽⁹⁾, which I have revered and honored but have never dared to wear. From that time onward, I have not given rise to thoughts of craving, anger, or vexation; nor have I given rise to the fires of desire, anger, and delusion with which to burn myself.

“Blessed One, to put it more briefly, within the teaching, I accepted the Blessed One’s robe so that, upon putting it on, I would immediately attain the state of one beyond training ⁽¹⁰⁾. I respectfully accepted the Tathagata’s robe and truly dared not become arrogant. I have only held it in my hands and have not dared place it upon my body. If the robe has not been washed, I do not even dare touch it with my hands; how could I dare treat it lightly and use it as a pillow? I always carry it with me and have never dared be separated from it. I preserve this robe as reverently as I would honor relics. The Buddha gave it to me, yet I dare not wear it. I personally carried the robe here, and my mind constantly recollects the Buddha except when I enter samadhi.

“When I enter meditative concentration, the characteristics of earth, water, wind, and fire are all absent. The characteristics of this life and the next, all possessions, and the mind’s seeing, hearing, understanding, and knowing—in these there is neither perception nor non-perception.

“Blessed One, the practices of non-perception and the concentration of non-perception transcend all perceptual practices, perceptual concentrations, and the concentration of non-perception. Among these dharmas, I see neither one beyond training nor the practice of one beyond training. I see neither the Tathagata, nor the Tathagata’s Dharma, nor the Tathagata’s practice.

“Just as space, though called by different names, remains space, so too the illusory does not abide and possesses nothing. It neither grasps nor relinquishes, neither contends nor receives; thus it is provisionally named suchness. It is pure, without form or shape, and therefore cannot be seen. Although it has many different names, only the name ‘space’ can be heard; the characteristic of space itself cannot be seen as large or small, high or low, bounded or boundless, and so forth.

“Blessed One, those of noble wisdom know all things, yet even they do not distinctly know what space or the form of space is like.

“Blessed One, the Tathagata is likewise so. He may be called the Buddha or the Great Teacher. The Blessed One is also called a lamp, a torch, a refuge, the Ultimate One, the home of the world, the illuminator, the guiding commander, the skilled physician who cures illness, the teacher of the Way, one who has reached the ultimate, and one fully endowed with wisdom. Although such conventional names of the world are provisionally borrowed to praise the Tathagata, within them I see no dharma whatsoever that receives or attains anything. Why is this? Because all dharmas are fundamentally empty.

“It is just as an illusionist conjures the coronation of a wheel-turning sage-king who possesses four divisions of troops ⁽¹¹⁾, is fully endowed with the seven treasures, and holds dominion over the world. When the people of the land see such extraordinary appearances, they merely spread reports about them.

“Blessed One, the wheel-turning king does not think in this way: ‘Because we honor the king, we have assembled the four divisions of troops and brought the world under his dominion.’ Yet the king likewise gives no thought to those four divisions of troops. The king is the sovereign, and we are his attendants; although they appear to exist, the mind does not conceive of them in that way.”

“Blessed One, the characteristics of dharmas are likewise: there is no Tathagata, no sravaka, no one beyond training ⁽¹²⁾ or still in training, no pratyekabuddha, nor any ordinary being. Blessed One, the characteristics of all dharmas—whether the dharmas of the Tathagata or the characteristics of the Tathagata—are all empty, unknowable, and unobtainable. The dharmas of pratyekabuddhas and the characteristics of pratyekabuddhas; the dharmas of sravakas and the characteristics of sravakas; and the minds and bodily characteristics of ordinary beings are all empty, unknowable, and unobtainable.

Among all dharmas and characteristics of form, the dharmas of form are empty, unknowable, and unobtainable. So too are feeling, perception, formations, and consciousness ⁽¹³⁾: the dharmas and characteristics of consciousness are also empty, unknowable, and unobtainable. Blessed One, among all characteristics, form is called empty because it is empty; yet the original emptiness of form is itself entirely empty.

Feeling, perception, formations, and consciousness are likewise all empty and are therefore called empty; even the emptiness of consciousness is itself entirely empty. Blessed One, among all characteristics there is no Tathagata, and the emptiness of the Tathagata’s dharmas is also entirely empty. Moreover, the emptiness spoken of here is itself empty.

Even ordinary beings and the dharmas of ordinary beings are entirely empty, and this very emptiness is itself also empty. Through illusion there appear to be a wheel-turning sage-king and the four divisions of his army, yet within it there is in truth no wheel-turning sage-king and no fourfold army. Since the characteristics of illusion are empty, within them there is no illusory event.

Nor are there even the four great elements—earth, water, fire, and wind—or the various kinds of water, fire, and wind; there is neither space nor any category of space.

“Blessed One, I contemplate all dharmas in this manner. From the beginning I have not followed those dharmas; therefore, amid illusory dharmas, my mind makes no discriminations. Relying upon this Dharma, I recollect the Buddha’s merit: this is the right path. Blessed One, if any good man or faithful woman enters the path in this manner, practices the teaching, follows the teacher, and reverently complies with the instructions, that person possesses right view and does not cling in this way. Blessed One, I no longer have any doubts concerning the dharmas. By entering this gateway, I know that all dharmas have a single characteristic. Because they are apart from characteristics, I no longer perceive any characteristic.

“While I was in Indra’s stone grotto, I received the Blessed One’s command and therefore came here, for I wished to present several doubts concerning the Buddha-Dharma and respectfully ask the Blessed One about them. Yet the Tathagata compassionately shared his seat with me and caused the entire great trichiliocosm to quake in six ways. Thus I can only say that the Tathagata is truly rare, having accomplished the supremely wondrous and pure Dharma.

Naturally, without a teacher, he attained the unsurpassed path. The greatly compassionate one breaks the banner of pride, and now, out of pity, he has shared his seat with his disciple. It is truly like a poor and lowly man who, through his reverence, is granted an audience with a wheel-turning king.

When the king invites the poor man to sit, the man regards it as an extraordinary occurrence, thinking, ‘It is already difficult to meet the sage-king; how much more extraordinary that he should share his seat with me!’ The Buddha is likewise. The one of great wisdom possesses immense awe-inspiring virtue. He is the Dharma King, self-awakened.

Sravakas and pratyekabuddhas cannot equal him, much less the worldly beings—humans, devas, asuras, and others. Now that I have met the Buddha, drawn near, and respectfully questioned him, I have already gained a great benefit; how much more extraordinary that he should share his seat with me! I think thus: The Tathagata is fully endowed with the mind of great loving-kindness, great compassion, great sympathetic joy, and great equanimity ⁽¹⁴⁾.

He does not regard himself as supreme, though in this world he is my foremost and most honored one. The Buddha’s merit manifests of itself, unlike that of sravakas and pratyekabuddhas.”

At that time, the Blessed One praised Kasyapa, saying, “Excellent, excellent! Just as you have said, the Tathagata possesses immeasurable merit and has therefore accomplished immeasurable, incalculable great dharmas. These include the paramitas ⁽¹⁵⁾ of generosity, moral discipline, patience, diligence, meditative concentration, and wisdom; the practice of samadhis ⁽¹⁶⁾ and the perfection of samadhi; and the perfections of merit, vows and practices, skillful means, liberation, and the knowledge and vision of liberation ⁽¹⁷⁾.

“Kasyapa! Because the Tathagata has accomplished the four unequaled knowledges ⁽¹⁸⁾, amid the great assembly his majestic courage is like a lion’s roar. What are the four unequaled knowledges? They are the category of moral discipline, the category of concentration, the category of wisdom, and the Buddha-Dharma. Thus only the Tathagata is fully endowed with these four unequaled knowledges.”

At that time, wishing to clarify this meaning, the Blessed One spoke these verses:

The Buddha’s wisdom is wondrous, lofty, and sublime;

The world finds it difficult to conceive or fathom.

His mind and karma are tranquil and pure,

Like the roar of a lion,

Resounding with a voice of majestic courage,

Terrifying the hosts of non-Buddhists.

On hearing the Buddha’s wondrous Dharma,

They fall into utter confusion.

One who clings to the characteristic of a self

And abides in the characteristic of sentient beings—

Within the Buddha-Dharma,

Such a person is a non-Buddhist.

One who relies upon the characteristics of dharmas,

Clinging to self and the characteristics of what belongs to self—

Within the Buddha-Dharma,

Such a person is a non-Buddhist.

One who clings to the observance of precepts

And tightly embraces an accumulation of merit,

Or who grows proud of extensive learning—

Such a person is a non-Buddhist.

One who delights in having few desires,

Practices seclusion and contentment,

And wears a patched robe—

Such a person is a non-Buddhist.

Like empty space, utterly open,

Difficult for dust and smoke to defile—

Such a one is called a sramana ⁽¹⁹⁾;

The undefiled person is likewise.

Just as someone takes fragrant flowers,

Powdered incense, and burning incense,

And offers them throughout empty space,

Yet empty space does not rejoice;

Or scatters filthy dust throughout it,

Yet empty space is not defiled—

In its originally pure nature,

The Dharma of a sramana is likewise.

Though assailed with abusive words,

Empty space does not grow angry;

The Dharma of a sramana is undefiled,

Just like that analogy.

Whoever, within this Dharma,

Has trained or is still training,

Yet whose mind remains unattached—

Such a one is rightly called a sramana.

Like empty space, unobstructed,

Difficult for dust and smoke to penetrate,

The Dharma of a sramana is likewise:

Originally pure and unmoving,

Like the moon in the sky,

Whose light spreads boundlessly

Yet never wavers;

The Buddha’s radiance shines brilliantly...

A bhiksu who enters the house of Dharma

Must not be defiled by worldly ways,

But shine like the radiant moon.

I now remain free from attachment and defilement.

A bhiksu who enters the house of Dharma

Harbors no pride,

No conceit or self-exaltation.

Whatever arises must cease;

He increases his loving-kindness and compassion,

Without desire and without seeking,

And widely expounds the wondrous, precious Dharma,

His radiant practice illuminating the world...

2. Chapter Two: Spiritual Powers

At that time, the Blessed One said to Kasyapa, “Sit at ease and ask about your doubts. I shall explain them clearly for you.”

At that time, Venerable Kasyapa immediately rose, bowed to the Buddha, and then sat down according to the proper order. At that very moment, the Blessed One again manifested his spiritual power, causing the bhiksus, bhiksunis, upasakas, and upasikas in all lands to rely upon the Buddha’s spiritual power and come to the Bamboo Grove. They bowed at the Buddha’s feet and sat to one side.

At that time, the fourfold assembly, together with devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans, came to the Bamboo Grove, where all could see one another clearly, without any obstructing appearances. The Blessed One then again manifested his spiritual power, causing the Four Heavenly Kings, Sakra, Brahma Kings, and the devas of Radiant Sound, Universal Purity, Abundant Fruit, No Delusion, No Heat, Joyful Vision, Excellent Vision, Akanistha, and so forth throughout the three-thousand-great-thousand world system ⁽²⁰⁾ all to rely upon the Buddha’s spiritual power and come to the Bamboo Grove in the city of Rajagrha.

With palms joined, they bowed to the Buddha and then sat to one side. At that time, the Blessed One again used his spiritual power to cause the naga kings Sagara, Anavatapta, Kambala, Yudhara, Godhara, Nanda, Upananda, Manasvin, Taksaka, Sundara, Elapatra, and so forth—hundreds of billions of such heavenly kings—to rely upon the Buddha’s spiritual power and come to the Bamboo Grove. They bowed at the Buddha’s feet and then sat to one side.

At that time, the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others throughout the three-thousand-great-thousand world system, extending as far as the Akanistha Heaven, all relied upon the Buddha’s spiritual power and came to the Bamboo Grove. The assembly of bodhisattvas sat in front, followed by the bhiksus, bhiksunis, upasakas, and upasikas, all seated without fear or hesitation....

At that time, the Blessed One said to Maudgalyayana, “You shall sit together with the Tathagata upon the high seat. I shall now expound the teaching to dispel the doubts of sentient beings. You should therefore clearly know the thoughts in the minds of the assembly, so that all may rejoice and together enter the ocean of Dharma.

I shall speak of the practices of bodhisattvas and great bodhisattvas, and of purifying Buddha lands so as to transform the karma of sentient beings. I shall also teach dana-paramita, sila-paramita, ksanti-paramita, virya-paramita, dhyana-paramita, and prajna-paramita ⁽²¹⁾, and explain the practices by which the various Dharma gates are accomplished. You should therefore clearly know the faculties and dispositions of sentient beings, their dwelling places and what are not their dwelling places, so that all the bhiksus, bhiksunis, upasakas, upasikas ⁽²²⁾, devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans may rejoice.

I thoroughly know the karmic causes and conditions and their corresponding fruits from the past, in accordance with their aspirations; therefore, for your sake, I shall speak briefly about this matter.”

Thereupon Maudgalyayana immediately rose from his seat, bowed at the Buddha’s feet, and, for the Buddha, prepared a high seat reaching as far as the Brahma Heaven. He also created a place for walking meditation in midair, strewn with the seven treasures ⁽²³⁾, adorned and made level, extending as far as the realm of Yalanga, one thousand worlds in length and seven hundred yojanas ⁽²⁴⁾ in width. At one place beside the walking path was a seat.

There were seven rows of aligned windows, seven layers of jeweled curtains, seven tiers of railings, and seven layers of jeweled netting surrounding it. The great assembly sat in rows on both sides amid rows of jeweled trees composed of gold, silver, vaidurya, and crystal. The golden trees had silver leaves, crystal-colored flowers, and lustrous vaidurya-colored fruit.

The silver trees had golden leaves, vaidurya-colored flowers, and lustrous crystal-colored fruit. Some vaidurya-colored trees had silver leaves, golden flowers, and crystal-colored fruit; while some crystal trees had golden leaves, silver flowers, and vaidurya-colored fruit.

Between the jeweled trees were bathing pools filled with water possessing the eight excellent qualities ⁽²⁵⁾. On all four sides of the pools were terraces paved with precious jewels, gold, silver, vaidurya, and crystal. The bottoms of the pools were spread with golden sand, and jeweled lotuses of every hue—blue, yellow, red, and white—rose above the surface of the water, while orioles sang with melodious, warbling voices.

Seven layers of jeweled netting covered the pools, and banners and pennants stood in orderly rows. Many kinds of renowned incense sent forth pervasive fragrances that rose toward the walking path. Flowers lay strewn in seven thick layers, and upon them were transformation bhiksus resembling Venerable Maudgalyayana.

After using his spiritual power to create the seat, Maudgalyayana went to the Buddha and addressed him:

“Blessed One, I have prepared the seat. I respectfully beseech the Holy One to know that the time has come and to proceed there.”

The Buddha told Maudgalyayana, “Although you have prepared the seat, the Tathagata will not ascend that seat to expound the Dharma.”

At that time, the Buddha made known to the innumerable bodhisattvas possessing affinities: “You have prepared a seat for the Tathagata, and so I should sit and teach the Dharma to dispel the doubts and delusions of sentient beings.” When the immeasurable bodhisattvas possessing affinities received the Buddha’s instruction, they wished to prepare the Dharma seat. At that time, throughout the three-thousand-great-thousand world system, each bodhisattva removed his outer robe and piled it up to form a high seat.

The Tathagata then thought, “I should now manifest spiritual powers so that the bodhisattvas may each know their own aspirations and bring forth the resolve to practice the path, purify Buddha lands, bring sentient beings to accomplishment, perfect Buddha lands, and adorn and purify such vast assemblies of sravakas and bodhisattvas; so that they may expound the true Dharma and liberate such innumerable people; so that the Buddhadharma may abide for such lengths of time; and so that their bodily forms, excellent marks, and pure practices may be thus.... After my nirvana, the true Dharma shall long endure, enabling the bodhisattvas, by relying upon the teaching, to behold such matters and dispel their doubts and delusions.”

At that time, the Blessed One serenely rose, ascended the high seat, and entered a Buddha-samadhi. That samadhi was called Immeasurable Conditions. Relying upon that samadhi, the bodhisattvas saw the lands adorned and purified and the unsurpassed path accomplished. They saw the vast numbers of sravakas and bodhisattvas, the lengths of their lives, their physical appearances, their vigor, radiant practices, and merit; how they expounded the true Dharma and liberated people; how, after their parinirvana, their relics circulated; and how their teachings long endured without perishing. Each, relying upon the teaching, was able to behold such matters. At that time, all the bodhisattvas spoke these verses in unison:

Radiant and pure practices, worthy of reverence,

relying upon the teaching, sovereign and free;

adorned and purified through merit,

with the unobstructed power of meditation.

The Holy Lord is without flattery or deceit,

neither arrogant nor deceptive;

he has attained holy wisdom and liberation

and deeply entered the samadhi of wisdom.

The Buddha’s samadhi is wondrous and subtle,

manifesting immeasurable spiritual powers;

with unobstructed wisdom,

he beholds the present and the future.

We have been permitted to behold them,

our minds serene and unmoving;

at once we shall sit at the place of enlightenment

and subdue Mara through samadhi,

through the unsurpassed Buddha-eye

for which we have trained through hardship.

And this unsurpassed eye

penetrates the Dharma’s absence of characteristics;

it is called the eye that is not an eye,

seeing as though it did not see.

Attaining that unobstructed Dharma,

it is rightly called the sovereign eye.

Mind and dharmas are originally nondual;

through this, the Buddha-eye is attained.

Although still within the three realms,

we nevertheless see far and broadly.

The Buddha enters samadhi-concentration,

enabling us to gain the luminous eye

and deeply enter the dharani Dharma ⁽²⁶⁾,

which pervades all dharmas.

From the distant past until now,

we have beheld the Buddha’s inexhaustible wisdom,

attained through immeasurable cultivation

of radiant, pure practices.

With little generosity, morality, and wisdom,

how could one swiftly reach perfect fulfillment?

Seated upon the lion throne,

his light illuminates the ten directions,

causing devas, nagas, and spirits

all to know that he is the Buddha;

and also clearly to know

the karmic deeds, causes, and conditions we have cultivated.

The fearless Buddha ascends the throne

and expounds the Dharma, ending doubts and delusions,

just as the lion king

roars resoundingly in the mountain forest.

From immeasurable kalpas in the past,

he has cultivated the practices of wisdom.

using the power of samadhi to

comprehend gods and humans everywhere.

Originally seeking to benefit them,

they practiced generosity and moral discipline,

concentration, wisdom, vigor, and patience.

Through the Dharma of the six paramitas

and the presence of wholesome causes and conditions,

they attained seats upon the lion throne.

The assembly now joins palms,

hoping that their doubts and regrets will immediately cease,

and asking how long the Dharma will abide,

so that they may fully understand,

cast off every net of doubt,

and penetrate all dharmas.

At that time, within the assembly was a Dharma prince named Flower-Virtue Treasury. He rose from his seat, bared his right shoulder, joined his palms, knelt with one knee upon the ground, faced the Buddha, and voiced this thought: “I wish to ask the Buddha about the Dharma gateways of vajra, repeated phrases, uninterrupted phrases, cultivation of all dharmas, and so forth. If good men and faithful women have studied these gateways of phrases ⁽²⁷⁾, they should attain, with respect to all Dharma gateways, the unobstructed eye of wisdom and skillful means.

I humbly beseech the Buddha to discern what roots of goodness I planted in past lives, such that I have now brought forth faith and aspire to unsurpassed bodhi.” At that time, the Buddha discerned that, from the moment this bodhisattva first brought forth the aspiration, he had planted roots of goodness with the profound vow to seek unsurpassed bodhi. The Buddha turned toward the great assembly and emitted from his mouth a brilliant light, blazing like a torch, which illuminated all worlds.

Mountains, forests, walls, the elements of earth, water, wind, and fire, and even the realm of empty space all shone with golden light. Throughout the eight directions, the zenith, and the nadir ⁽²⁸⁾, this unobstructed Dharma gateway circulated everywhere. At that time, all beings in the three-thousand-great-thousand world-system saw the Tathagata’s golden-hued body.

Beings who were for the most part scorched by the fire of desire then understood that the body of lust arises from the mind. Those scorched by the fire of anger understood for themselves that it arises from the mind. Those scorched by the fire of delusion understood for themselves that it is stirred by the mind.

Indeed, however much suffering and anguish beings throughout the three-thousand-great-thousand world-system endured in the great hells, through the Buddha’s spiritual powers and the power of his vows, their suffering temporarily ceased.

At that time, the beings in the three-thousand-great-thousand world-system who were obstructed and veiled by karmic obstructions, retributive obstructions, and afflictive obstructions ⁽²⁹⁾, through the spiritual power of the Buddha and the power of Flower-Virtue Treasury’s vows, were temporarily freed from them all. Then every pore of the Buddha’s body emitted innumerable rays of light, causing the roots of goodness of beings to increase. The light shone throughout innumerable lands in the east, as numerous as the sands of the Ganges; and so too throughout the west, south, north, southeast, southwest, northeast, northwest, zenith, and nadir. After emitting this light, the Buddha uttered a valiant voice that was heard throughout all worlds.

3. Chapter Three: Net of Light

At that time, in the east, across immeasurably and innumerably many worlds inhabited by beings, there was among those worlds a Buddha named One-Jewel Adornment, who was then teaching the Dharma and bestowing upon the great bodhisattva Net of Light a prediction of his attainment of unsurpassed, complete, perfect enlightenment ⁽³⁰⁾, saying: “After me, this great bodhisattva will attain buddhahood.” At that time, Net of Light asked the Buddha:

– “Who emitted that brilliant light and resounding voice?”

– - The Buddha replied: “To the west of here, beyond immeasurably many asamkhyeyas of lands, there is a world named Saha. There, a Buddha named Shakyamuni is now teaching the Dharma for the bodhisattvas, dispelling the doubts of beings, and causing them to rejoice in the Mahayana scriptural treasury. In that realm is a bodhisattva named Flower-Virtue Treasury who wishes to ask Buddha Shakyamuni which Dharma gateway produces abundant merit.”

– The Buddha said: “Net of Light, you should know that in those worlds, all the bodhisattvas have made boundless great vows. They have all gathered here in this assembly, coming from those magnificently adorned worlds. If bodhisattvas there gain such benefit merely by seeing or hearing the name of that bodhisattva, how much more so by drawing near to him, questioning him, and making offerings to him?”

– At that time, Net of Light addressed the Buddha: “It is so, World-Honored One. I wish to journey to the Saha world to bow to and make offerings to Buddha Shakyamuni, and to see whether that realm is fully adorned with its assembly of bodhisattvas.”

– The Buddha said: “You should know the proper time and proceed with sincere resolve to the Saha world. Why is this so? Because the majestic virtue of the bodhisattvas there is difficult to equal.” Buddha One-Jewel Adornment took a lotus flower, gave it to Net of Light, and said: “Take this flower and offer it to Buddha Shakyamuni. On my behalf, respectfully inquire whether he has little illness and little affliction, whether his movements are light and easeful, and whether his strength is in harmony.” After Bodhisattva Net of Light bowed at the Buddha’s feet and circumambulated him clockwise three times, innumerable bodhisattvas and the great assembly likewise circumambulated the Buddha in procession. Then, like a man of great strength, he suddenly vanished from sight and appeared in the Saha realm. Entering the Bamboo Grove, he bowed at the Buddha’s feet and said:

– “World-Honored One, I am Net of Light.”

– The Buddha said: “Excellent! Net of Light, are you well?”

Bodhisattva Net of Light bowed his head at the Buddha’s feet, sat to one side, and addressed the World-Honored One: “Buddha One-Jewel Adornment asks whether the World-Honored One has little illness and little affliction, whether his movements are light and easeful, and whether his strength is in harmony. He presented this flower as an offering to the World-Honored One.” The Buddha accepted it and gave the flower to Maitreya. After accepting the flower, Maitreya said to Bhadrapala and the five hundred bodhisattvas:

– “Good spiritual friends! The Tathagata has given me these lotus flowers, and I now pass them on to you.” At that time, Bodhisattva Bhadrapala, Bodhisattva Jewel Accumulation, Bodhisattva Guiding Master, Bodhisattva Star Attainment, Bodhisattva Water Deva, Bodhisattva Wholesome Power, Bodhisattva Great Resolve, Bodhisattva Supreme Resolve, Bodhisattva Increasing Resolve, Bodhisattva Unfailing Vision, Bodhisattva Abiding Resolve, Bodhisattva Surpassing Power, Bodhisattva Constant Vigor, Bodhisattva Never Resting, Bodhisattva Sun Treasury, Bodhisattva Upholder of the World, Bodhisattva Upholder of the Earth, Bodhisattva Transcending the Three Realms, Bodhisattva Immeasurable Power, Bodhisattva Vajra Power, Bodhisattva Firm Resolve, Bodhisattva Boundless Mastery, and all the other five hundred bodhisattvas received lotus flowers from Bodhisattva Maitreya. They then addressed the Buddha: “Our original vow is that if any beings hear our names or encounter us, they will assuredly all realize unsurpassed, complete, perfect enlightenment.”

– “World-Honored One, Bodhisattva Maitreya has given us these flowers. We shall now scatter them before all Buddhas of the past, present, and future in the east, and also offer them to all Buddhas of the past, present, and future in the west, south, north, southeast, southwest, northeast, northwest, zenith, and nadir. May these flowers be scattered throughout the immeasurable worlds of the ten directions. If beings in those worlds see these flowers or smell their fragrance, they should practice in accordance with the profound resolve of our vows, revealing and relinquishing all the force of beings’ intentions; then they will certainly realize unsurpassed, complete, perfect enlightenment.” At that time, the bodhisattvas scattered the lotus flowers throughout the worlds of the ten directions. The Buddha touched each lotus flower with his hand, and a Buddha’s body appeared upon each one. These transformation Buddhas came through the air and likewise proclaimed: “If there are beings who do not believe that dharmas are empty, like magical illusions, free of conception, and free of conditions, then those beings do not regard the Buddha as their teacher, nor are they disciples of the Buddha.” They then spoke this verse:

Dharmas are empty and without marks,

not grasped and without any object of cognition;

all are but magical illusions,

like the moon appearing upon the water.

It is not that they are not empty;

their intrinsic nature is eternally thus.

The Buddha, rightly so called, has proclaimed

the supreme, subtle, and wondrous Dharma.

All dharmas are empty and signless,

and likewise without self.

Whoever knows them thus

no longer harbors craving or contention.

Whoever delights in this Dharma—

the Buddha is rightly called their teacher.

I now employ the Buddha’s power

to journey and teach throughout the ten directions.

At that time, each of the transformation Buddhas proclaimed these verses throughout the ten directions. Bodhisattva Net Radiance addressed the Buddha:

“World-Honored One, the pure original vows of these bodhisattvas are unprecedented. They can enable suffering beings afflicted by calamity and anguish in this realm, as well as in other realms, to hear the names of the bodhisattvas; those beings will then certainly realize unsurpassed, complete, perfect enlightenment. It is only that Buddhas and bodhisattvas do not wish to be born in this evil world.

Why is this so? It is like a priceless mani jewel that can dispel all beings’ suffering and bring them peaceful, pure bliss. A wise person who knows the value of precious jewels gains immeasurable benefit merely by hearing of this jewel.

Suppose he thinks about it, imagines it, and seeks it, then finds the jewel in a filthy pit of excrement among many impoverished, skilled craftsmen—lowly laborers standing beside the pit who do not even know the jewel’s name, much less the benefits it can bring. When those seeking precious jewels see this, they say, ‘Such a precious jewel cannot be left concealed in so filthy a place.’ The poor men then ask the jewel seekers, ‘Where is the precious jewel?’ The seekers point to it, saying, ‘You are ignorant and do not recognize this precious jewel.’ The poor men then say, ‘Although you praise this precious jewel so highly, we see no benefit in it.

Your words are not true; who could believe them?’ The jewel seeker then rises from his seat and produces the precious jewel held in his hand, while the poor men suffer the consequences of many hardships, illnesses, disputes, anguish, and unrest.

– “World-Honored One, the people of the Saha world are likewise: they harm and devour one another, while poverty, lowliness, and degradation are the consequences of suffering, just as a precious jewel lies in a place filled with filth and defilement.

– “World-Honored One, this mani jewel can lessen suffering and increase peace and happiness. One should know that Buddha Shakyamuni and the Saha world, adorned with a full assembly of bodhisattvas, are like a jewel surrounded on four sides by poor and lowly people. One should also know that most beings in the Saha world are base and evil; therefore, upon hearing of the jewel, both men and women race to search for it in the filthy place, though they suppose that no jewel could possibly be found in such filth. Likewise, when I heard all the present Buddhas of the ten directions praising the World-Honored One and declaring that the Saha world is adorned with a full assembly of great bodhisattvas, I wished to come, inquire after the Buddha, and bow in homage to him. Yet I see that most beings in this realm are tormented by suffering, burdened with offenses, evil, and deficient in merit, all of which fill the land.

– “World-Honored One, just as a precious jewel lying in filth does not display its brilliance, so too the Buddha and the great bodhisattvas in this realm do not clearly manifest their virtues. It is also like a mani jewel—whose essence remains luminous—which, though lying in filth, still brings some benefit to the poor. In the same way, the World-Honored One now manifests only the radiance of great light in this world. The Buddha possesses truly brilliant marks and form, virtues, spiritual powers, and sovereign power of vows, yet these still do not manifest clearly.

– “World-Honored One, the roots of goodness of beings in this realm are meager and shallow. They do not yet have sufficient capacity to believe that the Buddha possesses brilliant and manifest virtues, much less to believe in the virtues of the great bodhisattvas; that is impossible for them.

– “World-Honored One, it is like a person seeking precious jewels who finds a jewel in a filthy place, takes it, and departs. The poor people who arrive afterward encounter suffering, illness, disputes, and every kind of anguish and unrest. After the Buddha’s nirvana, even those who read, recite, and cultivate scriptures such as this must still be born in the lands of this world and undergo manifold suffering, to the point that they cannot even hear the names of the Buddha and the Dharma. Why is this? Because beings delight in evil deeds and harm one another, they sink into every kind of suffering. Lacking pure conduct, meritorious conduct, and the conduct of wisdom, they lose every benefit.

– “World-Honored One, any good man or good woman who seeks to attain Buddhahood should not be born in this realm. Even those seeking the path of the shravakas should not be born in this world, much less bodhisattvas. Why is this? Because the Avici hell is like the hell of being sawn apart, the hell of darkness, the hell of scorching heat, the hell of dismemberment, and so forth; the beings within them do not enjoy even a single moment of peace or happiness.

– “World-Honored One, the Buddhas and bodhisattvas in those worlds see beings in this Saha realm as undergoing every kind of suffering within the hells. I have said that beings born in Buddha lands enjoy constant bliss, yet no one has ever believed this.

– “World-Honored One, because we wish to hear the Dharma, we have entered the gate of the pure Dharma and come before the Buddha; how could we praise a Buddha land as pleasurable? Why is this? Because all suffering and pleasure are impermanent and have no fixed characteristic. We wish to hear of neither suffering nor pleasure; of impermanence that is not permanence; of neither perception nor discrimination; of neither cultivation nor non-cultivation; of neither being nor non-being; of neither expounding nor non-expounding; of neither the mundane nor the supramundane; of neither outflows nor the absence of outflows ⁽³¹⁾; of neither reality nor falsity; of neither bodhi nor the factors of bodhi; of neither power nor powerlessness; of neither darkness nor light; of neither the path nor what is not the path; of neither fruition nor non-fruition; of neither arising nor abiding; and of neither this place nor that place.... We pray, World-Honored One, that we may now hear this Dharma. Why is this? Because all worldly pleasures arise falsely through the causes and conditions of merit. The Tathagata’s Dharma of emptiness has neither shape nor sign; it has neither the ten powers ⁽³²⁾ nor the four fearlessnesses ⁽³³⁾, neither spiritual powers nor the teaching of Dharma, neither suffering nor pleasure. It transcends all deluded thoughts and the activities of the mind and its mental factors. Attaining such characteristics is called being a Tathagata. Those subject to deluded thought conceive of reality and falsity, outflows and the absence of outflows, the mundane and the supramundane, realms and non-realms, power and powerlessness, fear and fearlessness, holy fields of merit and what are not fields of merit, Tathagatas, assemblies of bodhisattvas, shravakas, pratyekabuddhas, spiritual powers, the power of vows, and so forth. By means of unobstructed power and fearlessness ⁽³⁵⁾, the Tathagata has utterly ended all such conceptual proliferations ⁽³⁴⁾; before the great assembly, he utters the lion’s roar and manifests the voice of a Buddha.

– “World-Honored One, the Buddha can also dwell amid evil without thinking evil; pure and undefiled by evil, he gives rise to the resolve to remain apart from it. He also resolutely practices the conduct of equanimity. This is the conduct of a Buddha, the conduct of a sage, unlike the conduct of shravakas and pratyekabuddhas.

– “World-Honored One, these differing modes of conduct cannot be equaled, nor can they be destroyed. Why is this? Because even those possessing superior wisdom and power cannot know them fully. Only the Buddhas, the World-Honored Ones, can clearly discern that these modes of conduct are profound in this way, have causes and conditions in this way, are quiescent in this way, and are peaceful and blissful in this way.”

– World-Honored One, the conduct of the Tathagata is not a kind of conduct that sentient beings are incapable of practicing. Therefore, World-Honored One, the conduct of the Tathagata is not a kind of conduct that all shravakas and pratyekabuddhas are incapable of practicing. One who does not perceive any sphere of conduct neither practices nor fails to practice, whereas shravakas and pratyekabuddhas have no power of practice with respect to the Dharma. Therefore, World-Honored One, the Tathagata’s sphere of conduct is all-pervading conduct. This all-pervading conduct is the fundamental source that the Buddhas desire to be without boundaries.

– World-Honored One, this Dharma cannot be expounded through written words. For to expound it through written words is to depart far from this practice of relinquishment. This Dharma is the Dharma gateway of the purport. The Dharma gateway of the purport can reveal sixty-six thousand Dharma gateways and make them all clearly understood.

– World-Honored One, the Buddha One-Jewel Adornment constantly taught this Dharma gateway to sentient beings. When he taught the Dharma, seven thousand bodhisattvas all realized the Dharma gateway of “liberation” and entered into accord with the conduct of a Buddha. Those bodhisattvas proclaimed in unison: “We have now realized the path of unsurpassed perfect enlightenment,” and sixty thousand sentient beings also all generated the aspiration for unsurpassed perfect enlightenment. At that very moment, the Tathagata bestowed predictions ⁽³⁶⁾ upon eighty billion myriads of assemblies as numerous as the sands of the Ganges; with respect to the purport of the Dharma gateway, they became free from dust and defilement and attained the pure Dharma eye. There were also thirty thousand bhikshunis who no longer grasped at any dharma; their outflows were exhausted and their minds purified. At that time, the Buddha smiled and emitted brilliant light that illuminated all worlds and caused the great earth to quake.

Then Venerable Ananda rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, and addressed the Buddha: “World-Honored One, for what cause and on what conditions did the Buddha smile and emit brilliant light that illuminated all worlds and caused the earth to quake in this way?”

– The Buddha told Ananda: “When the bodhisattva Net Light taught the Dharma, seventy-seven thousand bodhisattvas all realized this Dharma gateway. While dwelling in space in this world, the bodhisattva Net Light had previously followed eighty thousand Buddhas and heard this Dharma gateway from them. Having heard the Dharma gateway of ‘emptiness and quiescence,’ he immediately attained quiescence and constantly traveled to teach throughout innumerable Buddha lands.

4. Chapter Four: The Characteristic of Suchness

At that time, in the eastern direction, beyond seventy thousand eight hundred asamkhya lands, there was a world called One-Jewel Treasury. A Buddha named Boundless Jewel Power was presently surrounded in reverence by an innumerable great assembly to whom he was teaching the Dharma. The Buddha Boundless Jewel Power bestowed upon the great bodhisattva Unfailing Power of Conduct a prediction of unsurpassed perfect enlightenment, saying: “You are now a bodhisattva and, after me, you will become a Buddha.” At that time, while amid the great assembly, the bodhisattva Unfailing Power of Conduct saw a brilliant light and heard a great sound. He then asked the Buddha: “What are this light and sound that the Buddha has manifested?”

– The Buddha replied: “In the western direction, beyond seven hundred and eight myriads of asamkhya lands, there is a world called Saha. There, a Buddha named Shakyamuni is presently teaching the Dharma to the great bodhisattvas, resolving the doubts of sentient beings and causing them to rejoice in the Dharma treasury of the Great Vehicle.” The bodhisattva Unfailing Power of Conduct then addressed the Buddha: “I wish to journey personally to the Saha world to bow to and make offerings to the Buddha Shakyamuni, and to observe whether that land is fully adorned with an assembly of great bodhisattvas.”

– The Buddha said: “You should know the proper time. You must single-mindedly journey to the Saha world. Why is this? Because the bodhisattvas there possess great awesome virtue that is difficult to surpass and difficult to equal. Convey my greetings to the Buddha Shakyamuni and ask whether he has few afflictions and few illnesses, whether his dwelling is peaceful and comfortable, and whether the four great elements of his body are in harmony. Take this lotus flower and present it as an offering to the Buddha.”

At that time, the bodhisattva Unfailing Power of Conduct rose from his seat, bowed at the Buddha’s feet, and circumambulated him three times to the right. At that very moment, seventy-eight thousand bodhisattvas from that land suddenly disappeared and manifested in the Saha world. Throughout the three-thousandfold great-thousand world-system, trees suddenly blossomed and bore fruit out of season; various renowned flowers rained down, their fragrances filling the air, while exquisite music sounded simultaneously.

The bodhisattva Unfailing Power of Conduct then arrived at the Bamboo Grove, bowed with his head at the Buddha’s feet, stroked the Buddha’s feet with his hands, and said three times: “I am the bodhisattva Unfailing Power of Conduct.” The Buddha said: “You need not observe such elaborate courtesies!” After bowing to the Buddha, the bodhisattva addressed him: “World-Honored One, the Buddha Boundless Jewel Power sends his greetings and asks whether the World-Honored One has few illnesses and few afflictions, whether his dwelling is peaceful and comfortable, and whether the four great elements of his body are in harmony.

He has sent this lotus flower as an offering to the World-Honored One.” After accepting the flower, the Buddha asked: “Is the Buddha Boundless Jewel Power peaceful and secure, free from distress, and in good health?”

– He replied: “World-Honored One, the Buddha Boundless Jewel Power has few afflictions, is free from illness, and dwells peacefully and securely, without any troubles...” The Buddha then gave that lotus flower to the bodhisattva Maitreya. Holding the lotus flower in his hand, the bodhisattva Maitreya said: “To receive this flower, one must possess roots of goodness, merit, virtue, and the power of causes and conditions that enable good men and faithful women to generate the aspiration for unsurpassed bodhi, purify Buddha lands, and bring sentient beings to spiritual maturity. Why is this? Sentient beings who have not planted roots of goodness are difficult to teach and transform. Those whose roots of goodness are insufficient are likewise difficult to teach and transform. Those whose roots of goodness are meager and shallow are also difficult to teach and transform, and those who delight in lesser teachings—the Lesser Vehicle—are difficult to teach and transform as well. Why is this? From within this lotus flower, anyone who wishes to see the Buddhas of the ten directions will see them immediately. One can also see the Buddha Boundless Jewel Power, the Jewel Treasury world, and its assembly of bodhisattvas. Immediately upon seeing that land, one attains the liberating three insights and six superknowledges ⁽³⁷⁾, like the great shravakas.

– World-Honored One, this flower has arisen through roots of goodness and meritorious blessings. Therefore, I present it as an offering to the Buddhas, so that those who have generated the aspiration to seek the Buddha path will not encounter obstructing conditions, and so that those who have not yet generated the aspiration will be caused to do so. Just as the Buddha has completely penetrated all dharmas and therefore no longer perceives any characteristic of decay or cessation, thereby attaining the unsurpassed path, with this very mind I present this flower as an offering.”

At that time, the Buddha asked Bhadrapala: “What is the Dharma? Did the Tathagata attain the unsurpassed path by means of a Dharma that is completely penetrated and indestructible?”

– Bhadrapala addressed the Buddha: “World-Honored One, there is no such Dharma. The Tathagata did not attain the Buddha path by means of a Dharma that is completely penetrated and indestructible. Why is this? Because the Tathagata is not the characteristic of those dharmas. The Buddha does not bear the designation of either Dharma or non-Dharma.”

– Blessed One, there is nowhere that this Dharma can be attained. If there were a Tathagata, the characteristic of that Dharma would necessarily arise. Why is this so? Because all characteristics that arise are formed through the six ayatanas ⁽³⁸⁾. The Tathagata does not even possess the ayatanas; how much less could there be anything attained among characteristics? To contemplate in this way is to see the true characteristic. Therefore, the Buddha taught that all dharmas are neither grasped nor rejected, nor are they followed. One who practices in accordance with this characteristic is called a Tathagata. Why? Because the Buddha intends the Dharma to abide in the Middle Way. If one grasps dharmas, they are subject to destruction. Since there is no Tathagata, but there is SUCHNESS, he is therefore called the Tathagata. That SUCHNESS is without characteristics; because it is without characteristics, he is called the Tathagata. That SUCHNESS is inexhaustible; because it is inexhaustible, he is called the Tathagata. That SUCHNESS is indestructible; because it is indestructible, he is called the Tathagata. All dharmas are thus in reality; because they are thus in reality, he is called the Tathagata. Therefore, Blessed One, the SUCHNESS of all dharmas is itself the Tathagata, and the Tathagata is itself the Suchness of all dharmas. Therefore, Blessed One, having no abiding place means the Tathagata; even in the place of ultimate penetration, he does not abide. Therefore, the Buddha taught that anyone who, within this Dharma, neither grasps nor rejects, neither follows nor disputes, is called a field of merit for the entire world.

The Buddha said to Bhadrapala: Where do you abide that you speak these words?

– He replied: Blessed One, the entire world is an abiding place; abiding within it, I speak these words. Blessed One, I am not attached as ordinary beings are. Why is this? Because the abiding place of ordinary beings is ruined and transformed through attachment. Blessed One, I abide in the true characteristic, unlike the way the world abides. The worthy ones and sages neither dispute nor entertain duality regarding these worldly characteristics; only this is called abiding in the world. Ordinary beings conduct themselves according to these dharmas of existence and nonexistence; thus the world resembles flickering flames burning through the six ayatanas. The world is impermanent, coming into existence through conditions. The world is impure and gives rise to evil karma. The worldly abiding place bears the characteristic of destruction; therefore, one abides in non-abiding. Thus, I abide in this nondual Dharma and speak these words.

– At that time, the Buddha asked Bhadrapala: Do I abide in this Dharma when I teach?

– He replied: Blessed One, because the Buddha has attained all dharmas, he has relinquished the Dharma in a way that no one can know.

– Bhadrapala, what Dharma have I attained?

– Blessed One, the Dharma attained when the Buddha sat at the place of enlightenment—whether Dharma or non-Dharma, existence or nonexistence—is all that which was attained.

– The Buddha said to Bhadrapala: Excellent, excellent! It is as you have said: when the Tathagata sat at the place of enlightenment, that which he attained was Dharma, was non-Dharma, and yet was not non-Dharma. Regarding this Dharma, cognition does not function, and the eye does not see either existence or nonexistence; wisdom cannot penetrate it, nor can it clearly comprehend it. When questioned, no answer can reveal its characteristics. Within this Dharma, there is neither accepting nor taking, neither defilement nor purity.... If I were to teach this Dharma while considering it something I had attained, or if anyone practiced it according to outward characteristics, all would be deluded.

Bhadrapala, regarding this Dharma of mine, none but the Buddhas can bear witness to it. Even bodhisattvas who manifest bodies, or bodhisattvas who are only one lifetime away from Buddhahood, cannot bear witness to it on my behalf. Those who hear such a Dharma are already greatly frightened; how much less could they analyze it into parts and bear witness to it!

5. Chapter Five: Lack of Faith

The Buddha said to Bhadrapala: In a future age, there will be bhiksus, bhiksunis, upasakas, and upasikas who do not cultivate the body, the mind, morality, or wisdom ⁽³⁷⁾. When they hear a sutra teaching that the Buddhas and the path of enlightenment involve no attainment, no loss, no discrimination, no defilement, and no purity, in accordance with the Buddha’s entrusted instruction, they will give rise to doubt and fear and consequently fall into the great hells.

They will think: “The Tathagata did not attain omniscience, as this sutra now declares. If cognition is devoid of wisdom and cannot fully penetrate or clearly comprehend the question of ‘existence and nonexistence,’ then no answer can make the characteristics known.” When such people see someone reading or reciting this sutra, or teaching it, they will regard that person as truly pitiable; or they will become angry and give rise to hatred....

Bhadrapala, observe how, in a future age, such deluded people will harm me; within the Teaching, traitors will nevertheless be honored. They may say: “The Tathagata, though a man of wisdom, is still despised,” or claim that the Buddha does not remain in the Sangha quarters or monasteries. When I expound this naturally realized Dharma, learned without a teacher, before the great assembly, like the roar of a lion, those evil-minded people do not know the Tathagata or the Dharma of the Tathagata.

Because they do not know, they revile it; confused perceptions arise concerning this Dharma, and consequently they give rise to revilement. Why? Because these people become covetously attached to dharmas, even to wholesome dharmas, and therefore believe that the Tathagata is being reviled.

They use words of revilement to praise the Dharma; therefore, among the sramanas they are called thieves in monastic robes. Among the sramanas they are also candalas ⁽³⁹⁾, and within the Sangha they corrupt its ranks. Following the insidious doctrines of non-Buddhists who cling to annihilationism or eternalism ⁽⁴⁰⁾, they give rise to discriminating minds and become attached to dharmas.

Bhadrapala, the Tathagata taught worldly right view as a provisional discourse concerning the course of birth and death, wishing thereby to enable sentient beings to understand karma and its retribution. Such foolish people form the gravest misconception concerning the Teaching. Bhadrapala, the matted-haired brahmins also speak of causes and conditions and of worldly merit and transgression.

If that were bodhi, then those brahmins would also have realized the fruit of the path. Bhadrapala, after my nirvana ⁽⁴¹⁾, these brahmins will consider themselves to have seen and known everything; this is an error, and they must be avoided. They seek to leave the household life within my Teaching, but once they have gone forth, they must attain the Buddha-Dharma.

Bhadrapala, observe how, in a future age, such foolish people will be so numerous that they cannot all be described; they will be like fire-worshiping brahmins. Foolish people such as Makkhali and Purana will take what I taught as worldly right view—provisional discourse in accordance with birth and death, karmic conditions, and retribution—and regard it as supreme wisdom. Such people merely slander the Buddha and the Buddha-Dharma; they are unable to see and know that the essential matter is liberation from birth and death.

I say that these people are incapable of bearing my path. Why is this? Because they have not, as I have, accumulated the Buddha-Dharma throughout immeasurable, boundless asamkhyeya kalpas, but instead use a few causes and conditions to destroy the Buddha-Dharma.

Such people merely commit offenses against the Tathagata and harm the Buddha. Bhadrapala, what does it mean to praise the Tathagata and teach the Dharma in accordance with the Tathagata’s intent? It is to teach the Dharma with no craving or contention regarding any dharma, giving rise to no thought and performing no fabrication, free from characteristics and unconditioned, transcending the three times—past, present, and future.

Such a person praises the Buddha and practices in accordance with his intent. Such a person is rightly called a disciple of the Buddha, born from the Buddha’s mouth and born through transformation from the Dharma.

Bhadrapāla, such a person is able to read, recite, inquire into, and answer questions concerning scriptures such as these. Such a person practices according to their aspiration, speaks in accordance with the Dharma, acts in accordance with the Dharma, and receives the empowering support of my spiritual power. In the past, such a person received my instruction.

Having been entreated, I established the Dharma banner ⁽⁴²⁾, sounded the great Dharma instruments, beat the great Dharma drum, and raised the banner of the precious Dharma, for the sake of what is known by all Buddhas. Such a person scatters the flowers of merit in the realm of eternal bliss and subdues the evil māras. In this world, one rarely encounters such a benefactor; only through this can one bear and undertake the unsurpassed Way.

By being mindful of the Buddhas and bodhisattvas, such a person can cause the Dharma-eye to become purified. Because that person is no longer obstructed with regard to any dharma, they bring joy to the Buddha’s mind. When the Buddha hears of such a person, he draws near to and honors them, entrusting the true Dharma to them, together with all merits, so that they may adorn themselves.

Such a one possesses the highest wisdom! For the sake of those who study, I shower down the water of the great Dharma, causing the Buddhadharma to flourish, the flowers of awakening to bloom, and the fruit of liberation to ripen; I establish the seat at the bodhimanda, realize Buddhahood, show the way to sentient beings, and widely propagate the true Dharma so that sentient beings may have their aspirations fulfilled.

Bhadrapāla, I have now spoken only briefly of the merits of such a person. Were I to explain them more extensively, few would believe and understand. Such a person proclaims the virtues of the Buddha and praises the Buddhadharma. Bhadrapāla, suppose a person who has never seen Lake Anavatapta, upon seeing it, were immediately to say: “How is this lake any different from other great lakes?” Although that person wished to praise the lake, they would instead disparage it.

Bhadrapāla, these foolish people do not possess even the slightest merit, have not attained such a Dharma, and are devoid of wisdom. They praise me by means of the world’s contaminated right views ⁽⁴³⁾ and the defilement of birth and death, saying: “The Tathagata’s wisdom is unobstructed with regard to this Dharma.” Although they intend to praise me, they are in fact slandering me. It is like a fool who hears of the golden color of gold but, when later told that the appearance of Jambūnada gold is far superior, refuses to believe it and says: “You should not speak like that.

The true color of gold is not as you describe.” Foolish people are likewise without eyes—blind and unable to see. They merely hear others mention the names of the Buddha and the Dharma. They hear only that the Tathagata possesses the thirty-two excellent marks ⁽⁴⁴⁾ and the eighty beautiful characteristics ⁽⁴⁵⁾, was born in a royal palace surrounded by his retinue, renounced the household life to study the Way, and was fully endowed with morality and samādhi.

They do not hear of the true characteristics of the Buddhadharma or the true characteristic of dharmas, yet they take that teaching to be omniscience and call it the Tathagata. Nor do they hear the Tathagata explain what constitutes a characteristic, what is Dharma, and what is non-Dharma. If such a person happens to hear a Buddhist scripture describe the true body and the characteristic of dharmas exactly as they are, they immediately become doubtful and say: “Can there be such a Dharma?

Is this truly so?” This is like a blind person who hears of the golden color of gold but, when someone tells them about Jambūnada gold, becomes doubtful and does not believe that such genuine gold exists. Suppose a fool hears that the great ocean is immeasurably vast, extending thirty thousand yojanas, that its bottom lies eighty-four thousand yojanas deep, that it contains innumerable jewels, and that its waters have a single flavor—salty—neither increasing nor decreasing.

That person does not believe it and thinks: “All rivers flow into the ocean, so why does it not overflow? How could it be so vast and deep? Even if it contained jewels, who could retrieve them?” Thus, they claim that no such deep ocean exists.

Deluded people are the same. They hear only the names of the Buddha and the Dharma, but do not hear of their profound and lofty merits, their wisdom, or the true characteristic of dharmas. Or they hear a scripture speak of ultimate nirvana, the attainment of immeasurable Dharma treasures, the realization of great liberation, and enabling sentient beings to attain the Buddha’s unobstructed eye.

All dharmas neither increase nor decrease; wisdom is boundless and without shore; merits are inexhaustible and without end, their limits difficult to fathom. No sentient being can measure them, nor can they easily be destroyed. Just as the great ocean does not retain corpses, so too is the Buddhadharma: those of evil and erroneous views who have lost the life of wisdom cannot abide within the Buddhadharma.

Just as the great ocean has only the single salty flavor, so too does the Buddhadharma lead directly to nirvana and has the single flavor of liberation. When foolish people hear this, they cannot believe or understand it. They claim that such a thing cannot exist and that this Dharma is not true.

Bhadrapāla, contemplate those foolish people. They do not know whence they were born or whither they will go. They do not know where they will arrive after death. They do not know what practices they performed in past lives, nor do they understand karmic causes and conditions or their results. They do not know what Dharma they should practice in future lives or what results they will receive. To practice the path of wisdom is to know how to cultivate the Way. If those foolish people conceive the teaching to be non-Dharma, I may rightly rebuke them for failing to reflect upon the true Dharma. After my parinirvana, they will be unable to rely upon the scriptures and practice accordingly.

Bhadrapāla, I have said in the scriptures that after the Tathagata’s parinirvana, if anyone slanders the Buddha, Dharma, and Sangha, you teachers must not become angry, distressed, or sorrowful. Instead, you should think: “If we give rise to anger, then we are neither śramaṇas nor practitioners of the śramaṇa’s Dharma, and we are not in accord with the Way.” If a śramaṇa does not follow the Dharma correctly, they will ultimately be unable to clearly understand and penetrate the Dharma of unsurpassed, complete, perfect awakening.

Notes:

1/ The practice of seclusion: practicing alone in a quiet place, far removed from noisy places and crowded cities filled with rivalry and complexity. Suitable places for this practice are high mountains and secluded forests close to nature.

2/ The summer rains retreat: While the Buddha was still in the world, during the three summer months—the rainy season—the Buddha and his ordained disciples established disciplinary restraints and remained peacefully in one place to practice, gathering their mindfulness and purifying body and mind so that they would have time for meditation and cultivation. During the summer season in India, there are often great thunderstorms, and many kinds of insects also multiply during this season. Out of compassion, the Buddha wished to prevent

his disciples from trampling upon living beings on the ground, and therefore instituted the three-month rains retreat, from the full moon of the fourth lunar month until the full moon of the seventh lunar month.

Following this custom, the Sangha in various countries today obeys the Buddha’s teaching and organizes this three-month period of practice. However, as the seasons differ from country to country, the timing of the summer rains retreat is also adjusted slightly to suit local conditions.

3/ Prince of the Dharma King: A son of the Dharma King, namely, of the Buddha. The great disciples who attended upon the Buddha were all honored with the title “Prince of the Dharma King,” placed after their personal names.

4/ Traveling to teach and transform: traveling everywhere to guide sentient beings, with a bhikshu journeying by day and resting by night wherever he might be, whether in a house or a monastery. Śākyamuni Buddha himself practiced this mode of traveling and teaching throughout the forty-nine years of his ministry.

5/ The dhutanga practice, or ascetic practice, refers to mortifying austerities such as bathing in cold streams during winter, sitting amid fire, standing on one leg, and eating only vegetables or fruit, and so forth, as the Buddha did in former times, for example.

6/ A patched robe, also called a hundred-patch robe; “hundred” means one hundred, and “patch” means a scrap of cloth. One hundred pieces of discarded cloth are joined together to make the robe worn by a bhikshu, so that no one will perceive an attractive appearance, thereby making cultivation easier. The patched robe also symbolizes the field of merit in which faithful devotees sow wholesome blessings.

7/ The three robes: When receiving ordination, a bhikshu must possess all three robes for the ordination to be valid. These are the Sanghati, or great robe, consisting of 9, 12, 17, 21, or 25 panels; the Uttarasaṅga, the seven-panel robe; and the Antarvāsa, the five-panel robe.

(A panel is an individual piece or section of cloth. The seven-panel robe has seven pieces of cloth, and the five-panel robe has five pieces of cloth sewn together to form the robe.) The possessions of one who practices the Buddha’s path consist solely of these three robes and one alms bowl. The Dharma robe is an essential object that must always remain with the practitioner; hence the saying, “the Dharma robe never leaves the body.”

8/ The six kinds of beings, or six paths within the cycle of birth and death, are devas, human beings, asuras, hell beings, hungry ghosts, and animals.

9/ The Sanghati robe (see note 7 above).

10/ One beyond learning: Those who have practiced and attained arhatship in the Lesser Vehicle, or bodhisattvahood or Buddhahood in the Great Vehicle, are beyond learning, meaning that there is nothing further they need to learn.

11/ The four divisions of an army: The four military divisions of ancient times commonly employed by kings were the elephant corps, cavalry, chariot corps, and infantry.

12/ One in training: A practitioner who is still at the stage of cultivation and study of the teachings in order to eliminate afflictions or karma is called one in training. Those who have attained the first three of the four noble fruits in the Lesser Vehicle—stream-enterer, once-returner, and non-returner—are called those in training.

13/ Form, feeling, perception, formations, and consciousness: None of these five constituents of the physical body and mind possesses an intrinsic nature; therefore, all are empty.

14/ Great loving-kindness, great compassion, great sympathetic joy, and great equanimity: These are the four immeasurable minds—loving-kindness, compassion, sympathetic joy, and equanimity. Only Buddhas and bodhisattvas possess this vast and impartial state of mind toward all sentient beings.

15/ Paramita: Translated into Chinese as “reaching the other shore,” it means arriving at the farther shore, namely, the shore or harbor of awakening, as opposed to this shore, which is the shore of delusion or the shore of birth and death.

16/ Samadhi, also called tam-ma-địa or tam-ma-đề, is the highest practice of meditative concentration and is therefore also called entering great concentration.

17/ Liberation and the knowledge and vision of liberation: “Liberation” means release from the bonds of delusion or karma and transcendence of the three realms—the desire realm, form realm, and formless realm. The knowledge and vision of liberation means abandoning the narrow and obstinately attached knowledge and views of ordinary beings and attaining the knowledge and vision of the noble ones.

18/ The four unequalled wisdoms: Four wisdoms of the noble ones that are difficult to measure or compare. They are: 1- Wisdom of the path: the wisdom that clearly knows True Nature, that is, Ultimate Nature. 2- Wisdom of all aspects of the path: knowing throughout the Dharma realms of the ten directions. 3- Omniscient wisdom: the wisdom that knows all dharmas and all marks to be quiescent and extinguished. 4- Wisdom of all modes: the wisdom that knows all dharmas completely, knows all marks to be quiescent and extinguished, and knows everything perfectly and without obstruction.

19/ Shramana: A Buddhist monastic who has received the complete precepts; the term has three meanings:

1- One who ceases: a person who abandons all evil deeds. 2- One who is diligent: a person who diligently performs good deeds, helps others develop the mind of the path, and causes compassion to grow. 3- One who is poor: a person who accepts deprivation and poverty, stores up no wealth, and possesses nothing that may be called his own. A shramana is also called a poor practitioner or poor one, meaning a monastic who endures want and hardship, accumulates no wealth, and owns no private property; such a person is also called a great shramana or bhikshu.

20/ Trichiliocosm: the three-thousand-great-thousand world-system. A world such as our own is 1x1,000 of a small-thousand world-system. A medium-thousand world-system contains 1,000x1,000=

1,000,000. A great-thousand world-system contains 1,000x1,000x1,000= 1,000,000,000. A trichiliocosm, or great-thousand world-system, comprises 1,000 million small worlds.

The number “three-thousand-great-thousand world-system” encompasses worlds inhabited by sentient beings, as the sutras frequently explain by analogy. This demonstrates that, beyond the world in which we live, many other worlds are forming, abiding, or disintegrating.

21/ Dana paramita, shila paramita, kshanti, virya, meditative concentration, and wisdom: These are the six paramitas—generosity, observance of the precepts, patience, diligence, meditative concentration, and wisdom.

22/ Bhikshus, bhikshunis, upasakas, and upasikas: The fourfold assembly of the Buddha’s disciples, comprising male and female lay Buddhists and male and female monastics. Upasaka is a Sanskrit term for a male Buddhist who has taken refuge in the Three Jewels and received the five precepts, and who has been given a Dharma name by the preceptor who transmitted the precepts. An upasaka is also called a male lay attendant: a man who remains close to and serves the Three Jewels in order to develop virtue, merit, wisdom, and so forth. Upasika is the Sanskrit term for a female Buddhist... (as above).

23/ The seven treasures: Seven precious substances, such as gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and agate.

24/ Yojana: Also pronounced do-diên or du-thiên-na, it was a unit of measurement in ancient India. One yojana equals 16 Chinese miles (li), and as one mile equals 576 meters, one yojana equals 9,216 meters, equivalent to 1 kilometer.

25/ Water of the eight virtues: The pure water of the ponds and lakes in the Land of Ultimate Bliss possesses eight virtues: 1- clear and tranquil, 2- clean and cool, 3- delicious and sweet, 4- gentle, 5- moistening, 6- peaceful and harmonious, 7- when drunk, it dispels hunger, thirst, and countless errors, anxieties, and sorrows, 8- after it is drunk, it nourishes and strengthens all the physical and mental faculties.

26/ The Dharma of complete retention: The Dharma of entering great concentration; only a Buddha can attain this state of concentration.

27/ Phrase-gate: In Sanskrit, Pada or Padakāya, translated as “phrase.” A phrase encompasses the meanings and principles of distinct dharmas and enables one to understand the matter immediately; a gate is a Dharma method or a specialized domain.

28/ The eight directions are east, west, south, north, southeast, southwest, northeast, and northwest. If the directions below and above are added, they become the ten directions.

29/ Three kinds of afflictions obstruct the cultivation of liberation throughout the three times: past, present, and future. These are the most dangerous kinds of enemies; if the practitioner does not establish defenses against them, they will cause turmoil at any time.

30/ The path of unsurpassed, complete, perfect enlightenment: Liberation, awakening, or the path of bodhi, namely, the attainment of Buddhahood.

31/ Uncontaminated: No afflictions leak through or remain; afflictions and karma no longer govern the practitioner’s mind. This means liberation from birth and death.

32/ The ten powers: the ten powers of knowledge of a Buddha comprise: 1- The power of knowing what is possible and what is impossible (the power of knowledge of what is and is not the case); 2- knowing the causes and effects of sentient beings throughout the three times—past, present, and future (the power of knowledge of karmic retribution throughout the three times); 3- knowing the successive stages of sentient beings’ cultivation and knowing the power by which sensual desire is overcome through meditation (the power of knowledge of all dhyanas, liberations, and samadhis); 4- knowing the mental dispositions of all kinds of sentient beings (the power of knowledge of sentient beings’ mental dispositions);

5- knowing the extent to which sentient beings understand the path and clearly knowing the various forms of understanding, both mundane and supramundane (the power of knowledge of various kinds of understanding); 6- knowing all realms throughout the Dharma realms of the ten directions, whether alike or different (the power of knowledge of various realms); 7- knowing the extent of the outflow-bound practices of sentient beings in the six realms and the outflow-free practice leading to nirvana—that is, knowing all the paths followed by sentient beings to attain liberation (the power of knowledge of all paths leading to their destinations); 8- seeing and knowing all the affairs of sentient beings throughout innumerable worlds with complete, unobstructed penetration;

seeing and knowing their course through birth and death and their creation of wholesome and unwholesome karma (the power of unobstructed knowledge through the divine eye); 9- clearly knowing the many lives and kalpas of sentient beings in the distant past (the power of outflow-free knowledge of former lives); 10- knowing how to eradicate every habitual tendency—the deeply rooted faults and bad habits that have become ingrained—so that all such habits are completely extinguished (the power of knowledge of the permanent eradication of habitual tendencies).

33/ The four fearlessnesses: four qualities of courageous fearlessness. Because Buddhas and bodhisattvas fully possess these four qualities, they can readily teach and transform sentient beings without any trepidation. They are:

1- The knowledge that comprehends all things

2- The complete eradication of all afflictions

3- Clearly explaining the obstructions to the path, and therefore having no fear

4- Teaching how suffering may be brought to an end, and therefore being entirely fearless.

34/ Frivolous discourse: idle discussion based on worldly views that has no bearing on the Buddha Dharma and obstructs the cultivation of liberation. This is an obstacle that obscures the practitioner’s mind on the path of cultivating bodhi.

35/ Fearlessness: the absence of fear, referring to one who possesses courageous spiritual strength. Such a person fears nothing and also bestows fearlessness upon others.

36/ Prediction: When disciples possess the requisite capacities and have attained a degree of realization of the truth, the Buddha transmits the mind-seal to them or certifies that they will become Buddhas, bodhisattvas, or patriarchs. He may also designate the land, the number of beings in the assembly, the length of their lifespan, and so forth for a successor. This is called receiving a prediction.

37/ The three knowledges and six superknowledges: the three kinds of luminous wisdom and the six supernormal powers of noble beings.

The three knowledges are:

1- Knowledge of former lives: thoroughly knowing one’s own and others’ previous lives; 2- Knowledge of the divine eye: seeing all realms with unobstructed penetration; 3- Knowledge of the exhaustion of the outflows: brilliant, perfectly lucid wisdom that completely extinguishes all afflictions.

The six superknowledges are:

1- Superknowledge of the divine eye: the eye that can see throughout the heavenly realms and the realms of sentient beings; 2- superknowledge of the divine ear: hearing all the languages and sounds of sentient beings everywhere; 3- superknowledge of former lives: clearly knowing one’s own and others’ previous lives; 4- superknowledge of others’ minds: clearly knowing the thoughts of sentient beings; 5- superknowledge of miraculous powers: possessing extraordinary powers of transformation and traveling everywhere in an instant; 6- superknowledge of the exhaustion of the outflows (see “Knowledge of the exhaustion of the outflows” above).

38/ The six entrances: the six external objects that come into contact with the faculties of the body. They are visible form, sound, odor, taste, tangible objects, and dharmas.

39/ Chandala: members of the lowest social class in ancient India, who chiefly worked as butchers, fishers, and servants. A man was called a chandala and a woman a chandali; in Pali they were called Pariahs, or “untouchables,” who were forbidden to come into contact with members of other castes.

40/ Attachment to annihilation and attachment to permanence: two kinds of erroneous views, namely, that after death a person ceases to exist entirely (attachment to annihilation), or that after death the person returns again as the same person (attachment to permanence). Both views are mistaken and contrary to the Buddha Dharma.

41/ Extinction, quiescent extinction, manifesting quiescence, or entering nirvana refers to the Buddha or noble beings completing a period of manifesting in the world and practicing the path.

42/ Dharma banner: a place where a solemn Dharma assembly is established so that the Dharma may be taught to an audience, enabling them to cultivate the path of awakening.

43/ With outflows: “with” means possessing; “outflow” means leaking, seeping, flowing, spilling, or remaining. It refers to ordinary beings who are still tightly bound by afflictions and karmic obstructions and are therefore not yet able to attain liberation.

44/ The thirty-two excellent marks: The Buddha fully possesses the following thirty-two excellent marks: 1- The ten fingers and ten toes each bear a whorl precisely at the center; 2- slender, long fingers; 3- soft hands and feet; 4- webbing between the fingers and toes; 5- full heels; 6- high and beautifully formed insteps; 7- rounded, smooth thighs like those of a deer; 8- arms extending below the knees; 9- the male organ concealed like that of a horse; 10- a tall, large body, the span of the outstretched arms equaling the height from feet to head; 11- blue-black hair growing from the pores; 12- each bodily hair curling uniformly in the same direction; 13- a golden-colored body; 14- a thousand-spoked wheel on the sole of each foot;

15- an aura constantly radiating one zhang in all directions; 16- fine and lustrous skin; 17- full and even soles, palms, shoulders, and crown of the head; 18- well-rounded armpits; 19- a majestic body like a lion’s; 20- an upright and well-proportioned body; 21- full, rounded shoulders; 22- forty teeth; 23- white, even, closely set teeth; 24- four immaculate white incisors; 25- full cheeks like those of a lion; 26- saliva in the throat possessing the finest flavor; 27- a broad, long tongue; 28- a resonant, far-reaching, deep, and gentle voice; 29- deep-blue pupils; 30- long, curved eyelashes; 31- a white ray of light between the eyebrows; 32- a fleshy protuberance on the crown resembling a topknot (ushnisha).

45/ The eighty beautiful characteristics: These are detailed distinctions based upon the thirty-two excellent marks, such as: 1- the mark of the invisible crown (the lofty ushnisha that cannot be seen from above); 2- a high nose whose nostrils are not visible; 3- eyebrows curved like a crescent moon; 4- pendant earlobes; 5- a body as firm as that of a mighty warrior; 6- joints fitted together like linked hooks; 7- a body that neither leans nor bends; 8- when walking, the feet remain four inches above the ground, yet footprints still appear upon it; 9- thin, lustrous fingernails and toenails like red copper; 10- round, tapered, delicate fingers; 11- complete dignity of bearing; 12- awe-inspiring virtue that moves all beings; 13- all sentient beings rejoice upon seeing him;

14- a face neither elongated nor oversized; 15- a dignified countenance whose complexion does not change; 16- lips as red as if painted with rouge; 17- a resonant voice like a lion’s roar; 18- a full, radiant face like the moon; 19- a mouth that always emits a delightful fragrance; 20- majestic bearing like that of a lion; 21- long, wide eyes; 22- hands and feet with a rosy-white hue like lotus blossoms; 23- a slender abdomen; 24- a body that does not tremble, lean, or bend; 25- a tall, large body; 26- soft, clean, smooth, and lustrous hands and feet; 27- an aura radiating one zhang in all four directions; 28- when teaching the Dharma, his voice accords with the languages of sentient beings; 29- when speaking, his voice harmonizes with the speech of sentient beings;

30- all sentient beings gaze upon his form without ever becoming weary; 31- long, smooth hair; 32- untangled hair; 33- curling hair; 34- hair the color of blue gemstones; 35- hands and feet whose appearance manifests virtue; 36- in general, the entire body radiates majestic marks of merit, and so forth; from the pores and from each distinctive feature arise the eighty beautiful characteristics.

Such a bodily form as that of the Buddha is attained through the merit accumulated by cultivation over many lives and kalpas in the past.