力莊嚴三昧經

At that time, the Buddha said to the elder Ananda:

– Today, summon the bhiksus and have them assemble.

Having received the Buddha’s instruction, Ananda immediately went everywhere and said to the bhiksus:

– You should know that today the World-Honored One, the Guiding Teacher, has summoned you! You must go to where he is!

When the bhiksus heard these words, they all came. They saw the Buddha seated upon the radiant Lion Throne, his usnisa distinctive and his majestic virtue supremely honored. They all joined their palms, bowed their heads, and paid homage at the Buddha’s feet.

Having paid homage, they circumambulated him to the right and sat upon lotus seats facing inward. At that time, the trichiliocosm was entirely filled with wondrous lotus flowers. Each flower opened like a precious seat.

There were also celestial sandalwood trees, mandara trees, trees of myriad celestial fragrances, and other such trees in this world. All those groves were seven tala trees in height. The branches and leaves of those trees were all lotus flowers.

Within every lotus sat bodhisattvas in the full-lotus posture, and these five hundred arhat sravakas likewise sat in the full-lotus posture upon lotus seats. Even in all the palaces, gardens, and groves of the devas and nagas, up to the Realm of the Summit of Existence, there were lotus flowers, and each being sat upon a lotus. In this trichiliocosm, all the many kinds of celestial sandalwood fragrances blended together and diffused everywhere, completely filling it.

Those who smelled them experienced delight, bliss, and exultation. When the fragrant breeze touched their bodies, it brought refreshing comfort and caused all beings to rejoice.

At that time, while seated upon the Lion Throne, the Tathagata entered the Apparitional Manifestation Samadhi. Through the causal power and spiritual might of that samadhi, all beings in the Buddha lands of the east formed this thought: “Today the Tathagata, the World-Honored One, addresses me alone. He has compassion for me, knows my mind, and understands my words.

Because he knows my mind and has compassion for me, he accords with my mind and teaches the Dharma for my sake, not for anyone else.” In the same way, all beings in the south, west, and north, the four intermediate directions, above and below—even the devas, nagas, and spirits of the Realm of the Summit of Existence—thought: “The Buddha addresses me alone and no one else...” Their thoughts that he taught the Dharma and knew their minds were likewise the same.

At that time, the youth Manjushri respectfully rose from his lotus seat, bared his right shoulder toward the Tathagata, single-mindedly bowed in homage, knelt upright with palms joined, and addressed the Buddha:

– O Great Sage, World-Honored One! All the ignorant beings of the world do not believe such profound and wondrous words as these: “The Tathagata, the World-Honored One, Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà, has awakened to bodhi and attained the Tathagata’s Wisdom, Sovereign Wisdom, Immeasurable Wisdom, Unequaled-and-Equal Wisdom, Innumerable Wisdom, Asamkhya Wisdom, Great Wisdom, Buddha-Wisdom, and Wisdom of All Modes.”

The Buddha said:

– So it is! So it is, Manjushri! The entire world is incapable of conceiving such bodhi awakened to by Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà! The Tathagata’s Wisdom, up to and including the Wisdom of All Modes, is likewise inconceivable! Listen well! Listen well, Manjushri! Suppose that in the world there were a person who pulverized into dust all the earth in trichiliocosms as numerous as the sands of the Ganges. Having gathered all that dust into one heap, with a single breath from his mouth he caused every particle belonging to each world to return to that world exactly as before, without any deficiency or excess. What do you think, Manjushri? Could such a thing be believed?

Manjushri addressed the Buddha:

– World-Honored One! Such a thing would be difficult to believe! Among the beings of the world, truly no one would believe it!

The Buddha told Manjushri:

– So it is! So it is! I now declare that Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà has awakened to bodhi! The Tathagata’s Wisdom, up to and including the Wisdom of All Modes, is likewise difficult for all beings of the world to believe!

Furthermore, Manjushri, suppose that in the world there were a person who took all the waters of the water calamities in trichiliocosms as numerous as the sands of the Ganges, whose surging waves rose as high as the Second Dhyana Heaven, and drew them all into the hollow of a tiny lotus stalk. Although the waters had entered it, that lotus stalk neither expanded nor burst. What do you think, Manjushri? Could such a thing be believed?

Manjushri addressed the Buddha:

– World-Honored One! Such a thing would be difficult to believe! Among the beings of the world, truly no one would believe it!

The Buddha told Manjushri:

– So it is! So it is! I now declare that Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà has awakened to bodhi! The Tathagata’s Wisdom, up to and including the Wisdom of All Modes, is likewise difficult for all beings of the world to believe!

Furthermore, Manjushri, suppose that in the world there were a person who took all the fires of the kalpa conflagrations in trichiliocosms as numerous as the sands of the Ganges, whose fierce flames reached as high as the Brahma Heaven. That person drew all those flames and their smoke into his belly. Having done so, he lived in the world for kalpas as numerous as the sands of the Ganges, eating perhaps only a small jujube, a sesame seed, or a grain of rice, yet his body was neither burned nor did he die. What do you think, Manjushri? Could such a thing be believed?

Manjushri addressed the Buddha:

– World-Honored One! Such a thing would be difficult to believe! Among the beings of the world, truly no one would believe it.

The Buddha told Manjushri:

– So it is! So it is! I now declare that Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà has awakened to bodhi. The Tathagata’s Wisdom, up to and including the Wisdom of All Modes, is likewise difficult for all beings of the world to believe.

Furthermore, Manjushri, suppose that in the world there were a person who took all the vairambha winds from the four cardinal directions, the four intermediate directions, above and below, throughout trichiliocosms as numerous as the sands of the Ganges, and caused them to blow so violently that all the wind-disks merged together. He then restrained and seized them with his hand and placed them inside a tiny mustard seed, yet that mustard seed neither enlarged nor expanded, neither became constricted nor was destroyed. What do you think, Manjushri? Could such a thing be believed?

Manjushri addressed the Buddha:

– World-Honored One! Such a thing would be difficult to believe! Among the beings of the world, truly no one would believe it!

The Buddha told Manjushri:

– So it is! So it is! I now declare that Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà has awakened to bodhi. The Tathagata’s Wisdom, up to and including the Wisdom of All Modes, is likewise difficult for all beings of the world to believe.

Furthermore, Manjushri, suppose that in the world there were a person who used all the space throughout trichiliocosms as numerous as the sands of the Ganges and wished to sit in the full-lotus posture so as to fill that expanse of space, remaining there for either one kalpa or half a kalpa. What do you think, Manjushri? Could such a thing be believed?

Manjushri addressed the Buddha:

– World-Honored One! Such a thing would be difficult to believe! Among the beings of the world, truly no one would believe it!

The Buddha told Manjushri:

– So it is! So it is! I now declare that Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà has awakened to bodhi. The Tathagata’s Wisdom, up to and including the Wisdom of All Modes, is likewise difficult for all beings of the world to believe.

Furthermore, Manjushri, suppose that in the world there were a person who took the minds of all beings throughout trichiliocosms as numerous as the sands of the Ganges. In the time of a single thought, that person combined the minds of those immeasurable beings, placed them together in one location, and caused them to become a single mind. What do you think, Manjushri? Could such a thing be believed?

Manjushri addressed the Buddha:

– World-Honored One! Such a thing would be difficult to believe! Among the beings of the world, truly no one would believe it!

The Buddha told Manjushri:

– So it is! So it is! I now declare that Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà has awakened to bodhi! The Tathagata’s Wisdom, up to and including the Wisdom of All Modes, is likewise difficult for all beings of the world to believe.

At that time, the youth Wisdom-Wheel Great-Ocean Eloquence, seated upon his lotus throne, bared his right shoulder, knelt with palms joined, and again addressed the Buddha:

– World-Honored One! Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà has awakened to unsurpassed, complete, perfect enlightenment! What are the meanings of the Tathagata’s Wisdom, Sovereign Wisdom, Inconceivable Wisdom, Immeasurable Wisdom, Unequaled-and-Equal Wisdom, Innumerable Wisdom, Asamkhya Wisdom, Great Wisdom, Buddha-Wisdom, and Wisdom of All Modes?

The Buddha told the youth Wisdom-Wheel Great-Ocean Eloquence:

– Good man! Listen well! Listen well, and reflect carefully! I shall analyze and explain this for you. Good man, because all beings are equal, all dharmas are also equal. This is the Tathagata’s Wisdom. Because all dharmas are equal, all beings are also equal. This is suchness, no different—the true suchness of suchness. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Wisdom. By virtue of this wisdom, the Tathagata knows, in accordance with reality, what is possible, what is impossible, and what is both possible and impossible.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, the Tathagata knows that because all beings arise sovereignly, all dharmas also arise sovereignly. Because all dharmas arise by themselves through causes and conditions, all beings likewise arise by themselves through causes and conditions. This is the Tathagata’s Wisdom!

Why is this? All beings are neither self-created nor created by another. They cannot be found in the past, the present, or even the future.

Why? Because there is no agent. Since there is no agent, the past lives of all beings are empty, their present lives are empty, and their future lives are also empty.

Since beings thus have no agent, all dharmas are likewise without an agent in the past, future, or present. Why? Because no agent exists at all.

If someone says that an agent exists, you should know that this person speaks falsely and deceitfully. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Sovereign Wisdom! By virtue of this wisdom, the Tathagata knows, in accordance with reality, the destinations of all karmic activities.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, the Tathagata knows that the wisdom of all beings is inconceivable. Just as the wisdom of all beings is inconceivable, so too is the wisdom of all dharmas inconceivable. Just as the wisdom of all dharmas is inconceivable, so too is the knowing of all beings inconceivable, and the knowing of all dharmas is also inconceivable.

Why? Because it cannot be seen or known by the mental consciousness of all beings! Just as space is undifferentiated and cannot be apprehended, the true nature of all beings cannot be conceived or measured.

Because the causes and conditions of the true meaning of all beings are thus inconceivable, all dharmas are also inconceivable. Just as all dharmas are inconceivable, so too are all beings inconceivable. Youth Wisdom-Wheel, you should know that this is the Tathagata’s Inconceivable Wisdom.

By virtue of this wisdom, the Tathagata knows, in accordance with reality, all the defiled and pure causes, conditions, and results of the past, present, and future.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, the Tathagata knows that all beings are immeasurable; therefore, the wisdom of all dharmas is also immeasurable. Because all dharmas are immeasurable, the wisdom of all beings is also immeasurable. Why?

Because it is not an object cognized by the minds and thoughts of all beings and cannot be seen or known! Just as space cannot be reckoned or described, the true meaning of all beings is immeasurable. Because all beings are thus immeasurable, all dharmas are also immeasurable.

Because all dharmas are immeasurable, all beings are also immeasurable. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Immeasurable Wisdom. By virtue of this wisdom, the Tathagata knows, in accordance with reality, the faculties and diligence of all beings and the distinctions among beings.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, because the Tathagata knows that all beings are equal, he knows the equality-wisdom of all dharmas. Because all dharmas are equal, he also knows the equality-wisdom of all beings. Why?

If the essential nature of nirvana differed from all beings, the analogy would be inapplicable. You should know that nirvana and beings are one, not two. Just as the essential nature of all beings is not different from nirvana, neither is it different from suchness.

Because all beings are equal, all dharmas are also equal. If all dharmas were not equal, the wisdom of all beings would likewise not be equal. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Unequaled-and-Equal Wisdom.

By virtue of this Unequaled-and-Equal Wisdom, the Tathagata knows, in accordance with reality, the immeasurable and manifold realms of all beings.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, because the Tathagata knows the innumerable causes and conditions of all beings, he also knows the innumerable wisdom of all dharmas. Because he knows the innumerable causes and conditions of all dharmas, he also knows the innumerable wisdom of all beings. Just as the essential nature of the dharma-dhatu cannot be enumerated, so too, youth Wisdom-Wheel Great-Ocean Eloquence, all beings cannot be enumerated because they transcend their own divisions.

Thus, all dharmas cannot be enumerated, and all beings cannot be enumerated. All dharmas cannot be enumerated, up to and including all beings cannot be enumerated. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Innumerable Wisdom.

By virtue of this Innumerable Wisdom, the Tathagata knows, in accordance with reality, all the manifold inclinations of all beings.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, the Tathagata knows the asamkhya causes and conditions of all beings and knows the asamkhya wisdom of all dharmas. Just as all dharmas have asamkhya causes and conditions, all beings have asamkhya wisdom. I also know that because all beings have asamkhya causes and conditions, all dharmas have asamkhya wisdom. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Asamkhya Wisdom. By virtue of this Asamkhya Wisdom, the Tathagata knows, in accordance with reality, whether the afflictions associated with all the Tathagata’s dhyanas, liberations, samadhis, and samapattis are pacified, whether they arise, and whether they are eliminated.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, because the Tathagata knows the greatness of all beings, he also knows the great wisdom of all dharmas. Because he knows the great wisdom of all dharmas, he also knows the great wisdom of all beings, free from obstruction. Freedom from obstruction is the designation of all beings.

Furthermore, freedom from obstruction is called freedom from darkness. Freedom from darkness is the essential nature of radiant illumination. Because this light shines, there is no dust or defilement in any realm.

Because there is no dust or defilement, it is called freedom from obstruction. The great realm of beings is one and undifferentiated; this is called the Great Realm of the essential nature of beings. Because of the Great Realm of all beings, all dharmas are likewise free from dust and defilement, without difference, and therefore great.

All dharmas are great, and all beings are great. You should know that whenever dust and defilement are transcended, all dharmas are free from darkness. If anyone says that all forms of existence produce darkness, that is impossible.

Youth Wisdom-Wheel, this is called the Tathagata’s Great Wisdom Free from Darkness. Also by virtue of this Great Wisdom, the Tathagata’s divine eye sees the births and deaths of all beings—their present and future births among devas and humans, their births in the hells, as animals, or as hungry ghosts, and the rebirths of beings according to the differing causes and conditions of their karma. The Tathagata knows all of these in accordance with reality.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, the Tathagata knows the causes and conditions of all beings in the past, present, and future. He also knows the Tathagata-wisdom of all dharmas in the past, present, and future. He also knows the causes and conditions of all dharmas in the past, present, and future, and the Tathagata-wisdom of all beings in the past, present, and future.

Wisdom-Wheel, just as the dharma-dhatu of the three times—past, present, and future—cannot be seen, so too the realm of beings of the three times—past, present, and future—cannot be seen. Just as the realm of beings of the past, present, and future cannot be seen, so too the entire dharma-dhatu of the past, present, and future cannot be seen. One who cannot see that the Dharma-nature, the Dharma-body, all Buddha-bodies and non-Buddha-bodies, the bodies of beings, and so forth are of one kind and without difference cannot see rightly.

Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Buddha-Wisdom. By virtue of this wisdom, the Tathagata knows, in accordance with reality, all birth and death throughout the three times.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, because the Tathagata knows the All-Wisdom of all beings, the Tathagata knows the Wisdom of All Modes of all dharmas. Because the Tathagata knows the All-Wisdom of all dharmas, the Tathagata knows the Wisdom of All Modes of all beings. The All-Wisdom of all beings is the Tathagata’s Wisdom.

By virtue of the Tathagata’s Wisdom, the All-Wisdom of all beings is the Tathagata’s Wisdom. Youth Wisdom-Wheel, just as the All-Wisdom of all beings is the Tathagata’s Wisdom, so too the Tathagata’s Wisdom is the All-Wisdom of all beings. Thus are the causes and conditions of the All-Wisdom of all dharmas and the causes and conditions of the Tathagata’s All-Wisdom, up to and including the All-Wisdom of all dharmas.

Wisdom-Wheel, this is the Buddha of the past, present, and future; it is the All-Wisdom of the past Tathagata, the All-Wisdom of the future Tathagata, and the All-Wisdom of the present Tathagata. Through this All-Wisdom, the past Tathagata gives rise to Wisdom of Meaning, the future Tathagata gives rise to Wisdom of Meaning, and the present Tathagata gives rise to Wisdom of Meaning. Wisdom-Wheel, this is called the Tathagata’s Wisdom of All Modes.

By virtue of this Wisdom of All Modes, there are the Tathagata’s wisdom of the exhaustion of the outflows and the Tathagata’s true wisdom. What is this wisdom? The past is empty, the future is empty, and the present is empty.

All three times are empty, unborn, unceasing, non-abiding, and unchanging—neither such nor different. Suchness is called the Tathagata’s Wisdom. Because the causes and conditions of activity are empty, it is called Sovereign Wisdom.

Because it transcends mind, thought, consciousness, and all their objects, it is called Inconceivable Wisdom. Because space is undifferentiated, it is called Immeasurable Wisdom. Because its causes and conditions are unequaled, it is called Unequaled-and-Equal Wisdom.

Because the dharma-dhatu is beyond enumeration, it is called Innumerable Wisdom. Because its causes and conditions are asamkhya upon asamkhya, it is called Asamkhya Wisdom. Because its causes and conditions are unobstructed, it is called Great Wisdom.

Because of the causes and conditions of the Buddhas of the past, future, and present, it is called Buddha-Wisdom. Because of the wisdom of all forms of existence in the past, present, and future, it is called the Tathagata’s Wisdom of All Modes. The locations, names, meanings, phrases, and clauses of all these wisdoms are combinations of causes and conditions formed from all written characters and spoken words.

I have now explained them briefly, character by character. Whatever accords with the supreme wisdom of the unsurpassed, complete, perfect enlightenment of the Tathagata Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà is called the Tathagata’s Wisdom, Sovereign Wisdom, Inconceivable Wisdom, Immeasurable Wisdom, Unequaled-and-Equal Wisdom, Innumerable Wisdom, Asamkhya Wisdom, Great Wisdom, Buddha-Wisdom, and Wisdom of All Modes.

At that time, the youth Wisdom-Wheel Great-Ocean Eloquence addressed the Buddha:

– World-Honored One! What does it mean that, because the power of beings arises through causes and conditions, the Tathagata’s power also arises; and because the Tathagata’s power arises, the power of beings also arises?

The Buddha said:

– So it is, youth Wisdom-Wheel! The Tathagata’s power and the power of beings are neither one nor different; therefore, this is called “the Suchness of the One Realm.” Through the power of beings as cause and condition, the Tathagata’s power arises. Through the Tathagata’s power as cause and condition, the power of beings arises. Therefore, the Tathagata awakens to All-Wisdom.

Then the youth Wisdom-Wheel Great-Ocean Eloquence addressed the Buddha:

– World-Honored One! How does the Wisdom of All Modes of the Tathagata Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà arise?

The Buddha said:

– It arises from the twelve causes and conditions, youth Wisdom-Wheel! Thus, the Wisdom of All Modes of the Tathagata Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà arises. Youth Wisdom-Wheel, those twelve causes and conditions are: eye and form, ear and sound, nose and fragrance, tongue and taste, body and touch, and mind and dharmas. Through the wisdom of these causes and conditions, the Wisdom of All Modes arises. (It speaks of the wisdom of causes and conditions because it is feared that causes and conditions themselves would otherwise be understood to arise.)

At that time, the youth Wisdom-Wheel Great-Ocean Eloquence addressed the Buddha:

– World-Honored One! Do immeasurable Tathagatas, Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà, possess the All-Wisdom eye? All-Wisdom form? All-Wisdom ear? All-Wisdom sound? All-Wisdom nose? All-Wisdom fragrance? All-Wisdom tongue? All-Wisdom taste? All-Wisdom body? All-Wisdom touch? All-Wisdom mind? All-Wisdom dharmas?

After he had asked this, the Buddha replied to the youth Wisdom-Wheel Great-Ocean Eloquence:

– Immeasurable are all beings, together with the eyes of all beings, the forms of all beings, the ears of all beings, the sounds of all beings, the noses of all beings, the fragrances of all beings, the tongues of all beings, the tastes of all beings, the bodies of all beings, the contacts of all beings, the minds of all beings, and the dharmas of all beings. Thus, youth Wisdom-Wheel, the Tathagata Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà possesses All-Wisdom eye, All-Wisdom form, All-Wisdom ear, All-Wisdom sound, All-Wisdom nose, All-Wisdom fragrance, All-Wisdom tongue, All-Wisdom taste, All-Wisdom body, All-Wisdom touch, All-Wisdom mind, and All-Wisdom dharmas. Immeasurable Tathagatas possess All-Wisdom eye, All-Wisdom form, All-Wisdom ear, All-Wisdom sound, All-Wisdom nose, All-Wisdom fragrance, All-Wisdom tongue, All-Wisdom taste, All-Wisdom body, All-Wisdom touch, All-Wisdom mind, and All-Wisdom dharmas. In the same way, all beings also possess All-Wisdom eye, All-Wisdom form, All-Wisdom ear, All-Wisdom sound, All-Wisdom nose, All-Wisdom fragrance, All-Wisdom tongue, All-Wisdom taste, All-Wisdom body, All-Wisdom touch, All-Wisdom mind, and All-Wisdom dharmas.

The Buddha asked Wisdom-Wheel:

– What do you think? Is there even one form that is not seen by the eyes of beings?

Wisdom-Wheel replied:

– World-Honored One! There is no form that is not seen by the eyes of beings, for those eyes cause all forms to be seen!

The Buddha said:

– Wisdom-Wheel! Is there, then, any form in the world that the eyes of beings do not see?

Wisdom-Wheel replied:

– World-Honored One! There is no such form that beings do not see!

The Buddha said:

– Wisdom-Wheel! There is no such form in the world that the All-Wisdom eye does not see. Youth Wisdom-Wheel, through this skillful means you should understand the immeasurable eyes of all beings; this is the All-Wisdom eye. To know the immeasurable forms of all beings is the All-Wisdom form.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, is there even one sound in the world that is not heard by the auditory consciousnesses of all beings?

Wisdom-Wheel replied:

– World-Honored One! There is no such sound that is not heard by the ears of beings!

The Buddha said:

– Wisdom-Wheel! There is no such sound in the world that the All-Wisdom ear does not hear! Youth Wisdom-Wheel, through this skillful means you should understand the immeasurable ears of all beings; this is the All-Wisdom ear. To know the immeasurable sounds of all beings is the All-Wisdom sound.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, is there even one fragrance in the world that the noses of all beings cannot smell?

Wisdom-Wheel replied:

– World-Honored One! There is no such fragrance that is not smelled by the noses of beings!

The Buddha said:

– Wisdom-Wheel! There is no such fragrance in the world that does not diffuse to the All-Wisdom nose. Youth Wisdom-Wheel, through this skillful means you should understand the immeasurable noses of all beings; this is the All-Wisdom nose. To know the immeasurable fragrances of all beings is the All-Wisdom fragrance.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, is there even one taste in the world that the tongues of all beings cannot taste?

Wisdom-Wheel replied:

– World-Honored One! There is no such taste! There is no taste that is not tasted by the tongues of beings.

The Buddha said:

– Wisdom-Wheel! There is no such taste in the world that the All-Wisdom tongue does not taste. Youth Wisdom-Wheel, through this skillful means you should understand the immeasurable tongues of all beings; this is the All-Wisdom tongue. To know the immeasurable tastes of all beings is the All-Wisdom taste.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, is there even one contact cognized in the world that is not known within the bodies of all beings?

Wisdom-Wheel replied:

– World-Honored One! There is no such contact! There is no contact that the bodies of beings do not know.

The Buddha said:

– Wisdom-Wheel! There is no such contact in the world that the All-Wisdom body does not know. Youth Wisdom-Wheel, through this skillful means you should understand the immeasurable bodies of all beings; this is the All-Wisdom body. To know the immeasurable contacts of all beings is the All-Wisdom contact.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, is there even one dharma in the world that is not known within the minds of all beings?

Wisdom-Wheel replied:

– World-Honored One! There is no such dharma! There is no dharma that is not known by the minds of beings!

The Buddha said:

– Wisdom-Wheel! There is no such dharma in the world that All-Wisdom does not know! Youth Wisdom-Wheel, through this skillful means you should understand the immeasurable minds of all beings; this is the All-Wisdom mind. To know the immeasurable dharmas of all beings is the All-Wisdom dharmas. Thus, all the minds of beings are the All-Wisdom mind, and all the dharmas of beings are the All-Wisdom dharmas. These two are one and without difference.

Furthermore, youth Wisdom-Wheel Great-Ocean Eloquence, the eyes of all beings and the forms of all beings, up to and including the minds of all beings and the dharmas of all beings; the All-Wisdom eye and All-Wisdom form, up to and including the All-Wisdom mind and All-Wisdom dharmas—each pair of these two aspects is one dharma-dhatu. Wisdom-Wheel, just as the immeasurable eyes of all beings are the All-Wisdom eye, so too, up to and including the immeasurable minds and dharmas of all beings, are the All-Wisdom mind and All-Wisdom dharmas.

Thus, for the Tathagata Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà, eye-wisdom, wisdom of the eye’s afflictions, wisdom of the eye’s pacification, and wisdom of the pacification of the eye’s afflictions; form-wisdom, wisdom of form’s afflictions, wisdom of form’s pacification, and wisdom of the pacification of form’s afflictions; ear-wisdom, wisdom of the ear’s afflictions, wisdom of the ear’s pacification, and wisdom of the pacification of the ear’s afflictions; sound-wisdom, wisdom of sound’s afflictions, wisdom of sound’s pacification, and wisdom of the pacification of sound’s afflictions; nose-wisdom, wisdom of the nose’s afflictions, wisdom of the nose’s pacification, and wisdom of the pacification of the nose’s afflictions;

fragrance-wisdom, wisdom of fragrance’s afflictions, wisdom of fragrance’s pacification, and wisdom of the pacification of fragrance’s afflictions; tongue-wisdom, wisdom of the tongue’s afflictions, wisdom of the tongue’s pacification, and wisdom of the pacification of the tongue’s afflictions; taste-wisdom, wisdom of taste’s afflictions, wisdom of taste’s pacification, and wisdom of the pacification of taste’s afflictions; body-wisdom, wisdom of the body’s afflictions, wisdom of the body’s pacification, and wisdom of the pacification of the body’s afflictions; contact-wisdom, wisdom of contact’s afflictions, wisdom of contact’s pacification, and wisdom of the pacification of contact’s afflictions;

mind-wisdom, wisdom of the mind’s afflictions, wisdom of the mind’s pacification, and wisdom of the pacification of the mind’s afflictions; dharma-wisdom, wisdom of dharmas’ afflictions, wisdom of dharmas’ pacification, and wisdom of the pacification of dharmas’ afflictions are one and without difference.

Because they are without difference, the eyes of all beings and the All-Wisdom eye, up to and including all dharmas and the All-Wisdom dharmas, are one dharma-dhatu. Youth Wisdom-Wheel, it is like a wise person in the world who personally knows suffering, personally knows pleasure, personally knows what is neither suffering nor pleasure, and personally knows what is neither pleasure nor suffering. Why?

Because these are experienced by that person’s own body. Youth Wisdom-Wheel, so too the Tathagata Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà possesses the eye-wisdom, form-wisdom, ear-wisdom, sound-wisdom, nose-wisdom, fragrance-wisdom, tongue-wisdom, taste-wisdom, body-wisdom, contact-wisdom, mind-wisdom, dharma-wisdom, wisdom of affliction, wisdom of pacification, wisdom of the pacification of afflictions, and wisdom of exhaustion concerning all beings.

Why? Because the Wisdom of All Modes possesses wisdom of the twelve ayatanas of all beings. This designation “Tathagata” is the designation of all the ayatanas of beings.

This form of the Tathagata accords with the wisdom-practice of all the Tathagata’s bodily karma throughout the three times. All the Tathagata’s verbal karma and all his mental karma likewise accord with wisdom-practice throughout the three times. The Wisdom of All Modes directly and presently knows all the Tathagata’s feelings.

The Tathagata’s All-Wisdom rightly knows, and the Wisdom of All Modes rightly knows. The Tathagata uses the Wisdom of All Modes to know conditioned activities. Once the Tathagata’s All-Wisdom and Wisdom of All Modes know them, therein are also the four skandhas of all beings apart from form.

This designation “Tathagata” is also the designation of the form skandha of all beings. Because this designation and form of the Tathagata are such name-and-form, the Tathagata Đa Đà A Già Độ A La Ha Tam Miệu Tam Phật Đà is called All-Wisdom, All-Seeing, All-Touching, and All-Awakening.