力莊嚴三昧經

At that time, the Buddha said to the youth Wisdom-Wheel Ocean of Eloquence:

“Good man, do you see the bodies of all the Tathagatas?”

The youth Wisdom-Wheel replied to the Buddha:

“World-Honored One, I see them.”

The Buddha asked Wisdom-Wheel:

“When you say that you see them, what is it that you see?”

Wisdom-Wheel replied:

“World-Honored One, I see the Tathagata Buddhas throughout worlds as numerous as the sands of the Ganges. In each of those lands, I also see Tathagata Buddhas as numerous as the sands of the Ganges, all abiding in their own lands, each one expounding the Dharma.”

The Buddha asked this a second and a third time, and the youth Wisdom-Wheel answered in the same way. The Buddha again asked Wisdom-Wheel:

“Good man, do you see the Tathagata’s right hand?”

Wisdom-Wheel replied:

“I see it.”

The Buddha said:

“Wisdom-Wheel, when you say that you see it, what is it that you see?”

Wisdom-Wheel replied:

“World-Honored One, I see the fingers and right hands of all the Tathagata Buddhas, and I see each of them in his own realm expounding the Dharma in the same way.”

“Youth Wisdom-Wheel, through such skillful means you should understand the minds, thoughts, and dharmas of all sentient beings. This designation ‘Tathagata’ is the eye and visible form, the ear and sound, the nose and fragrance, the tongue and taste, and the body and touch of all sentient beings. This Tathagata-form and this Tathagata-name—this form and name—are the Tathagata’s omniscience, also called all-seeing.”

At that time, the youth Wisdom-Wheel Ocean of Eloquence said to the Buddha:

“World-Honored One, what the Tathagata has taught concerning the supremely great and wondrous Tathagata is inconceivable; the realm of the Tathagata is inconceivable.”

The Buddha said:

“So it is! So it is, youth Wisdom-Wheel! The supremely great and wondrous Tathagata is inconceivable, and the realm of the Tathagata is inconceivable.

Youth Wisdom-Wheel, beneath the asvattha tree I sat upright in contemplation. After awakening to unsurpassed, complete, perfect enlightenment, I attained knowledge of all modes. Youth Wisdom-Wheel, the mind I then aroused was inconceivable—supremely great and inconceivable.

This indeed is the realm of the Tathagata Buddhas. At that time, after forming this inconceivable thought, I rose from beneath the asvattha tree and stood neither near nor far from it. With one-pointed attention I carefully contemplated it, gazing steadily without blinking.

I took joy as my nourishment and abstained from all other food and drink. Thus, for seven days and seven nights, I gazed upon the asvattha bodhi tree.

“After I had sat beneath that tree, the whole world was unable to believe that the Buddha had attained the Tathagata’s wisdom, sovereign wisdom, inconceivable wisdom, immeasurable wisdom, unequaled wisdom, incalculable wisdom, asamkhya wisdom, great wisdom, Buddha-wisdom, and knowledge of all modes.

“Furthermore, Wisdom-Wheel, facing the asvattha bodhi tree, at that very place there came to be a stupa named Unblinking Gaze, arising from my inconceivable mind. It commemorates how, after rising from beneath the asvattha bodhi tree, I gazed without blinking for seven days, taking joy as nourishment and relinquishing all other thoughts of food. That great caitya is constantly honored with offerings by gods and humans.

“Youth Wisdom-Wheel, through such skillful means you should understand the inconceivably profound realm of the Tathagata Buddhas. Furthermore, youth Wisdom-Wheel, do not now entertain this thought: ‘The Tathagata alone, after awakening to bodhi, faced the asvattha tree and gazed at it without blinking, taking joy as nourishment, abstaining from other food and drink, and remaining there for seven days and nights.’ Youth Wisdom-Wheel, take care not to form such a thought.

Why? All the Tathagata, Arhat, Samyaksambuddha Buddhas of the ten directions in past ages who have now entered the nirvana of quiescence also sat beneath bodhi trees. Having sat there, they all attained unsurpassed, complete, perfect enlightenment and knowledge of all modes.

They all aroused that inconceivable mind—supremely great and inconceivable—the profoundly deep realm of the Tathagata Buddhas. Those Buddhas likewise formed such inconceivable thoughts. Rising from beneath their bodhi trees, they went to another place and gazed directly at the trees without blinking, taking joy as nourishment, abstaining from other food, and remaining for seven days and seven nights in the same way.

“Youth Wisdom-Wheel, all the Tathagata Buddhas of the ten directions who will come in future ages will likewise sit beneath bodhi trees, attain unsurpassed, complete, perfect enlightenment and inconceivable knowledge of all modes, and realize the supremely great, inconceivable realm of the Tathagata. Those Tathagata Buddhas will also arouse an inconceivable mind, contemplate their bodhi trees, gaze at them without blinking, take joy as nourishment, abstain from other thoughts of food, and remain for seven days and nights in the same way.

“Youth Wisdom-Wheel, all the Buddhas of the ten directions who are presently abiding in the world and expounding the Dharma also sat beneath bodhi trees and attained unsurpassed, complete, perfect enlightenment and knowledge of all modes. They too contemplated in this way, realizing the supremely great, inconceivable realm of the Tathagata. After attaining this inconceivable mind, those Tathagata Buddhas rose from beneath their bodhi trees, contemplated the trees without blinking, took joy as nourishment, abstained from other food and drink, and remained for seven days and seven nights in the same way.”

At that time, the youth Wisdom-Wheel Ocean of Eloquence again said to the Buddha:

“World-Honored One, why is it that the Tathagata and all Tathagata, Arhat, Samyaksambuddha Buddhas, after attaining unsurpassed, complete, perfect enlightenment and knowledge of all modes beneath bodhi trees, form such inconceivable thoughts and contemplate in this way, facing their bodhi trees and gazing without blinking, taking joy as nourishment, abstaining from other food and drink, and sometimes remaining there for fourteen days?”

The Buddha said to the youth Wisdom-Wheel:

“Good man, not all Tathagata, Arhat, Samyaksambuddha Buddhas remain before their bodhi trees for seven days and seven nights without blinking. Youth Wisdom-Wheel, there are Tathagata Buddhas who, after awakening to unsurpassed, complete, perfect enlightenment and continuing until their entry into undefiled nirvana, contemplate throughout that inconceivable span of time the inconceivable realm of the Buddhas. Youth Wisdom-Wheel, through such skillful means you should understand that the Buddhas constantly contemplate the inconceivable realm of the Buddhas—the supremely great, inconceivable realm of the Tathagata.”

The youth Wisdom-Wheel again said to the Buddha:

“World-Honored One, how extensive is the realm possessed by the Tathagata, Arhat, Samyaksambuddha Buddhas?”

The Buddha said to Wisdom-Wheel:

“The realm of the Buddhas is precisely like the realm of all sentient beings.”

The youth Wisdom-Wheel again said to the Buddha:

“World-Honored One, how extensive is the realm of all sentient beings?”

The Buddha said to Wisdom-Wheel:

“Thus, the realm of all the Buddhas is called the realm of all sentient beings. Furthermore, Wisdom-Wheel, you should now understand that the realm of the Buddhas and the realm of all sentient beings are one dharmadhatu, without distinction.”

The youth Wisdom-Wheel again said to the Buddha:

“World-Honored One, what is called Buddha? What is Dharma?”

The Buddha said to Wisdom-Wheel:

“You should now understand that all sentient beings are called the Buddha-Dharma.”

Wisdom-Wheel again asked:

“Who are sentient beings? Why are they called Buddha?”

The Buddha said to Wisdom-Wheel:

“The realm of sentient beings—you should understand that its meaning is precisely the realm of the Buddha.” The Buddha then said to Wisdom-Wheel, “I shall now question you; answer as you think fit. What is called mind? Through what causes and conditions does the Tathagata attain unsurpassed, complete, perfect enlightenment?”

The youth Wisdom-Wheel replied:

“World-Honored One, it is the intrinsic nature of all sentient beings—the Tathagata, Arhat, Samyaksambuddha!”

At that time, the World-Honored One once again asked the youth Wisdom-Wheel:

“Wisdom-Wheel, what do you think? How do you understand the Tathagata’s wisdom?”

The youth Wisdom-Wheel replied to the Buddha:

“Because it knows the realms of all sentient beings, the wisdom of the Tathagata, Arhat, Samyaksambuddha is complete.”

The Buddha said to Wisdom-Wheel:

“You should understand that, through such skillful means, the immeasurable realms of the Tathagata Buddhas and the realms of sentient beings are one and the same. Wherever there is the realm of all sentient beings, that itself is the realm of the Buddha. Thus, all realms of the Tathagata and all realms of sentient beings are one realm, neither two nor different.”

At that time, the youth Wisdom-Wheel Ocean of Eloquence said to the Buddha:

“World-Honored One, as I understand the import of the Buddha’s words, the Buddhas are not different from sentient beings, and all sentient beings are themselves the Tathagata.”

The Buddha expressed his approval of the youth Wisdom-Wheel:

“Excellent! Excellent, youth Wisdom-Wheel! You now understand well the meaning of the Tathagata’s words. In the past, before Buddha World-Honored Ones as numerous as the immeasurable sands of the Ganges, you planted every root of virtue, heard the Buddhas’ wondrous Dharma teachings, and cultivated prajnaparamita throughout long days and nights. In every life you have constantly attained eloquence in meaning, eloquence in Dharma, eloquence in expression, and the eloquence of joyful exposition. When questioned by sentient beings of every kind, you answer without doubt.”

At that time, the youth Wisdom-Wheel Ocean of Eloquence again said to the Buddha:

“World-Honored One, how can the Tathagata and the great bodhisattvas attain and fully comprehend the Tathagata’s wisdom, sovereign wisdom, inconceivable wisdom, immeasurable wisdom, unequaled wisdom, incalculable wisdom, asamkhya wisdom, great wisdom, Buddha-wisdom, and knowledge of all modes?”

Having heard this question, the Buddha said:

“Youth Wisdom-Wheel, within prajnaparamita I practice with an undistracted mind. Youth Wisdom-Wheel, because great bodhisattvas practice prajnaparamita with an undistracted mind, they can attain and comprehend the Tathagata’s wisdom, sovereign wisdom, inconceivable wisdom, immeasurable wisdom, unequaled wisdom, incalculable wisdom, asamkhya wisdom, Buddha-wisdom, great wisdom, and knowledge of all modes.”

The youth Wisdom-Wheel again said to the Buddha:

“World-Honored One, how is it that, while the Tathagata and the great bodhisattvas practice within prajnaparamita, they neither relinquish perception nor, in practicing non-perception, realize perception?”

The Buddha said to Wisdom-Wheel:

“Among them, when great bodhisattvas practice prajnaparamita, they practice within the eye and within visible form; within the ear and within sound; within the nose and within fragrance; within the tongue and within taste; within the body and within touch; and within the mind and within dharmas.”

The youth Wisdom-Wheel asked:

“What is meant by practicing within the eye and visible form, within the ear and sound, within the nose and fragrance, within the tongue and taste, within the body and touch, and within the mind and dharmas?”

The Buddha said:

“Wisdom-Wheel, when a bodhisattva practices within the eye and visible form, you should understand that the eye is obstructed by visible form, the ear is obstructed by sound, the nose is obstructed by fragrance, the tongue is obstructed by taste, the body is obstructed by touch, and the mind is obstructed by dharmas.”

Wisdom-Wheel asked:

“What is meant by the eye being obstructed by visible form, and so forth, up to the mind being obstructed by dharmas?”

The Buddha said:

“Wisdom-Wheel, because the eye takes visible form as its condition, joy or anguish arises in the mind, together with rejection or acceptance. Because the mind grasps and clings, greed, anger, and delusion arise. Through the convergence of causes and conditions, various karmic actions of body, speech, and mind are performed.

Having performed these actions, beings are born among hell beings, hungry ghosts, animals, asuras, gods, and humans. Sentient beings take these six paths as their bases of existence. There they undergo the ripened retribution produced by the eye and visible form.

Thus foolish people experience ever-increasing anguish in future lives, revolving back and forth without end. Because of that result, their sufferings never cease. Why?

Because, while wandering in cyclic existence, they do not see the way out.

“Foolish and confused ordinary beings do not understand how the ear takes sound as its condition, and so forth, up to how the mind takes dharmas as its condition. This should be explained extensively as above.

“A wise person should wholeheartedly and carefully contemplate this eye: Who is the eye? What precisely is the eye? One should seek the meaning of eye and the meaning of non-eye. In the same way, one should seek the meaning of visible form and the meaning of non-form, and so forth, up to the meaning and non-meaning of ear and sound, nose and fragrance, tongue and taste, body and touch, and mind and dharmas. Seeking them all, one sees nothing whatsoever.

“After the wise have carefully contemplated in this way, they do not see the meaning of eye, nor do they see the meaning of non-eye. They see neither the meaning of eye nor the non-meaning of eye. Likewise, they do not see the meaning of visible form, nor do they see the non-meaning of visible form. They see neither the meaning of visible form nor its non-meaning. So too with ear and sound, nose and fragrance, tongue and taste, body and touch, and mind and dharmas: they do not see the meaning of dharmas, nor do they see the non-meaning of dharmas; they see neither the meaning nor the non-meaning of dharmas.

“Such practitioners do not see the eye and have left behind the meaning of eye. They also do not see that it is eye or that it is not eye. They do not see visible form, nor do they see anything apart from visible form; they also do not see that it is form or that it is not form.

Thus, the ear is not ear, nor is the ear not non-ear. Sound is not sound, nor is sound not non-sound. The nose is not nose, nor is the nose not non-nose.

Fragrance is not fragrance, nor is fragrance not non-fragrance. The tongue is not tongue, nor is the tongue not non-tongue. Taste is not taste, nor is taste not non-taste.

The body is not body, nor is the body not non-body. Touch is not touch, nor is touch not non-touch. Mind is not mind, nor is mind not non-mind.

Dharma is not dharma, nor is dharma not non-dharma.

“Furthermore, the eye does not cognize; non-eye also does not cognize; and eye as non-eye also does not cognize. Likewise, visible form does not cognize; non-form also does not cognize; and form as non-form also does not cognize. The ear does not cognize; non-ear also does not cognize; and ear as non-ear also does not cognize.

Sound does not cognize; non-sound also does not cognize; and sound as non-sound also does not cognize. The nose does not cognize; non-nose also does not cognize; and nose as non-nose also does not cognize. Fragrance does not cognize; non-fragrance also does not cognize; and fragrance as non-fragrance also does not cognize.

The tongue does not cognize; non-tongue also does not cognize; and tongue as non-tongue also does not cognize. Taste does not cognize; non-taste also does not cognize; and taste as non-taste also does not cognize. The body does not cognize; non-body also does not cognize; and body as non-body also does not cognize.

Touch does not cognize; non-touch also does not cognize; and touch as non-touch also does not cognize. Mind does not cognize; non-mind also does not cognize; and mind as non-mind also does not cognize. Dharma does not cognize; non-dharma also does not cognize; and dharma as non-dharma also does not cognize.

“Thus, when the causes and conditions of the eye are relinquished, visible form does not arise. Because visible form does not arise, one is free from eye and visible form. Having become free from eye and visible form, there is neither liking nor disliking. When one is free from liking and disliking, where could liking or disliking arise? Because one is free from liking and disliking, there is no conjunction. Because there is no conjunction, this is called non-attachment and also unobstructedness. You should understand that this is unobstructed wisdom.

“What is unobstructed wisdom? The immeasurable eyes of all sentient beings are thus the eyes of omniscience. The immeasurable visible forms of all sentient beings are thus the forms of omniscience. Thus, the eyes of all sentient beings are the eyes of omniscience, and the visible forms of all sentient beings are the forms of omniscience. These two dharmas are one and not different. This is not cognition.

“In the same way, ear and sound, nose and fragrance, tongue and taste, body and touch, and mind and dharmas do not arise. When causes and conditions are relinquished, there is no craving. Because there is no craving, one does not course in dharmas. Because one does not course in dharmas, there is no obstruction. Because one is free from obstruction, there is no attachment. Because there is no attachment, one is free from hindrances. Because one is free from hindrances, unobstructed wisdom arises.

“Through the causes and conditions of wisdom, the immeasurable minds of all sentient beings are thus the mind of omniscience, and the immeasurable dharmas of all sentient beings are thus the dharmas of omniscience. Thus, the minds of all sentient beings are the mind of omniscience, and the dharmas of all sentient beings are the dharmas of omniscience. These two dharmas are one and not different.

“Youth Wisdom-Wheel, practicing prajnaparamita in this way is to practice within non-perception, to practice within what is not the abandonment of perception, and to realize within what is not the abandonment of perception. Youth Wisdom-Wheel, this is called the characteristic of wisdom’s equality with respect to the minds and dharmas of all sentient beings and the mind and dharmas of omniscience.”

At that time, the youth Wisdom-Wheel Ocean of Eloquence said to the Buddha:

“World-Honored One, the non-arising dharmas are the Tathagata’s eye, ear, nose, tongue, body, and mind. What is the meaning of these six consciousnesses?”

The Buddha said to Wisdom-Wheel:

“Non-arising means that eye-consciousness and the others are empty, originally without any entity. When one seeks within them, not a single entity can be found. Therefore, they do not arise. Because they do not arise, they are empty and without entity.

“Youth Wisdom-Wheel, consider space: it has never arisen. Because it does not arise, it does not cease. Because it does not cease, there is no entity from which it could become separated; therefore it is called space. In the same way, all sentient beings and all dharmas of sentient beings do not arise. Because they do not arise, they do not cease, and there is no entity from which they become separated. Therefore, all sentient beings and all dharmas of sentient beings are like space, one and not different.

“Youth Wisdom-Wheel, all sentient beings and all dharmas of sentient beings are like space: neither arising nor ceasing, neither moving nor confused, neither there nor here, neither defiled by afflictions nor separate in quiescence. Thus they are neither arising nor ceasing, neither moving nor confused, neither there nor here, neither defiled by afflictions nor separate in quiescence, neither one nor different—just like space.

“Youth Wisdom-Wheel, all sentient beings and all dharmas of sentient beings neither arise nor cease, neither move nor become confused, are neither there nor here, are neither defiled by afflictions nor separate in quiescence. Likewise, the past, present, and future Tathagata Buddhas neither arise nor cease, neither move nor become confused, are neither there nor here, are neither defiled by afflictions nor separate in quiescence. This is called the abiding of Dharma and also the practice of Dharma. Suchness is not different; suchness is not non-different. Suchness shines brilliantly and abides forever, without shifting or movement, all within the one dharmadhatu.”

At that time, the youth Wisdom-Wheel Ocean of Eloquence said to the Buddha:

“World-Honored One, how many Tathagatas have passed from the world?”

The Buddha said to the youth Wisdom-Wheel:

“As many as the sands of the Ganges.”

Wisdom-Wheel again asked:

“How many Tathagatas will arise in the future?”

The Buddha replied:

“Wisdom-Wheel, as many as the sands of the Ganges.”

Wisdom-Wheel again asked:

“How many Tathagatas are presently expounding the Dharma?”

The Buddha replied:

“Youth Wisdom-Wheel, also as many as the sands of the Ganges.”

The youth Wisdom-Wheel once again said to the Buddha:

“World-Honored One, the past Tathagatas have entered nirvana and are truly difficult to see again. The future Buddhas have not yet appeared in the world and cannot be seen beforehand. The present World-Honored One is rightly abiding and teaching and has not yet entered nirvana. Those Buddhas are suchness, not different from suchness and not non-different from suchness, eternally and constantly abiding, not different from the Dharma. What is the meaning of this?”

Having heard this question, the Buddha replied:

“Wisdom-Wheel, you should understand that such speech belongs to the conventional Dharma of the world, not to the ultimate truth. Within the Dharma of true suchness, even such speech cannot be cognized through words; it is known through the power of the Buddha’s wisdom. Youth Wisdom-Wheel, this is called Buddha-wisdom.

“What is called the power of wisdom? Because all sentient beings are equal, all dharmas are equal. Because all dharmas are equal, all sentient beings are equal. Suchness is not different from suchness and not non-different from suchness. This is called the first power of the Tathagata possessed by a great bodhisattva. Through the causes and conditions of that power, one knows what is possible and what is impossible exactly as they truly are.

“What is called possible and impossible? Where causes and conditions are present, this is called possible; apart from causes and conditions, it is called impossible.

“Furthermore, youth Wisdom-Wheel, what do you think? Although the past has entirely ceased and cannot be seen or known, did sentient beings in the past perform the three kinds of karmic conduct?”

The youth Wisdom-Wheel replied to the Buddha:

“They did, World-Honored One.”

The Buddha said to Wisdom-Wheel:

“What do you think? In the future, dharmas have not yet arisen, cannot be seen or known, and no entity exists. Yet in that future age, will sentient beings have the three kinds of karmic conduct?”

The youth Wisdom-Wheel replied to the Buddha:

“They will, World-Honored One.”

The Buddha said to Wisdom-Wheel:

“What do you think? In the present age, sentient beings presently exist and can be seen and known. Do sentient beings have those three kinds of karmic conduct?”

The youth Wisdom-Wheel replied to the Buddha:

“They do, World-Honored One.”

The Buddha said to Wisdom-Wheel:

“In what sense do they exist?”

The youth Wisdom-Wheel replied:

“World-Honored One, although the past has receded and ceased, the three kinds of karmic conduct performed by sentient beings are not lost. Furthermore, although the future does not yet exist, has not arisen, has not been seen, and is neither understood nor known, through causes and conditions the three kinds of karmic conduct will exist in the future. In the present day, sentient beings arise because causes and conditions arise, and they perform the three karmas. Thus there are the various kinds of existence and karmic conduct.”

The Buddha said:

“So it is, youth Wisdom-Wheel! Because knowledge of all modes existed in the past, there were past Buddhas. Because knowledge of all modes will exist in the future, there will be future Buddhas. Because the causes and conditions for knowledge of all modes exist in the present, there are present Buddhas.

“Furthermore, what is called possible and impossible? Because there is no basis of dependence, neither possibility nor impossibility exists.” The Buddha continued, “Youth Wisdom-Wheel, what do you think? Has the space of the past entirely ceased? Is there some past different from the past?”

The youth Wisdom-Wheel replied:

“No, World-Honored One. Why? Because it is free from any basis of dependence, the space of the past is not a place of exhaustion; it is neither purified nor different, neither moving nor a moving dharma.”

The Buddha said:

“Youth Wisdom-Wheel, what do you think? Has the space of the future not yet arisen, not yet been looked upon, not yet been seen, and not yet been recorded?”

The youth Wisdom-Wheel replied:

“No, World-Honored One. Why? Because it is free from any basis of dependence, the possibilities and impossibilities of the future are not different from the past; they neither move nor are moving dharmas.”

“Likewise, present space is neither exhausted nor different, neither ceasing nor moving, nor is it a moving dharma. Youth Wisdom-Wheel, because the past Tathagata Buddhas have no basis of dependence, they are neither known nor gone, neither different nor extinguished, neither moving nor moving dharmas. Likewise, because the future Tathagata Buddhas have no basis of dependence, they have not arisen and do not yet exist; nor do they exist through mutual conjunction, nor do they exist elsewhere; they neither move nor are moving dharmas. Likewise, the present Tathagata Buddhas abide in true practice, fully comprehend and see eternal abiding, and know exactly as they truly are the unmoving possibilities and impossibilities.

“Youth Wisdom-Wheel, great bodhisattvas should understand that this is called the Buddhas’ foremost power of knowing possibilities and impossibilities. Through the causes and conditions of this power, the Buddha’s wisdom awakens.”

The youth Wisdom-Wheel again said to the Buddha:

“World-Honored One, the entire world is unable to believe this matter concerning the Tathagata. Furthermore, the Buddha’s knowledge of all modes is like space, one and not different, neither arising, aging, dying, nor becoming confused; neither arising in the future, nor afflicted, nor quiescent; and within the true nature of the dharmadhatu it abides in the equality of suchness. Yet regarding dharmas such as these, the Buddha turns the Dharma wheel and sees sentient beings undergo birth, aging, sickness, and death. There are afflictions and quiescence, karmic causes and karmic results. What is the meaning of this?”

Having heard this question, the Buddha replied to the youth Wisdom-Wheel:

“So it is! So it is, youth Wisdom-Wheel! The entire world is unable to believe this; it is indeed difficult to believe. In this matter, only the Tathagata himself has directly realized and known it. Furthermore, only non-retrogressing great bodhisattva mahasattvas and others who planted every root of virtue before immeasurable past Buddhas can believe this.

“Youth Wisdom-Wheel, this matter is supremely difficult to believe. If a Tathagata who has attained unsurpassed, complete, perfect enlightenment has awakened to the Tathagata’s wisdom, sovereign wisdom, inconceivable wisdom, immeasurable wisdom, unequaled wisdom, incalculable wisdom, asamkhya wisdom, great wisdom, Buddha-wisdom, and knowledge of all modes, then, youth Wisdom-Wheel, this is called that which the entire world cannot believe: the Tathagata is not different from space.

“When the Tathagata teaches the Dharma and turns the Dharma wheel concerning all sentient beings and all dharmas, he speaks of birth, yet in that matter there is no birth that can be spoken of. He speaks of aging, yet there is no aging. He speaks of sickness, yet there is no sickness. He speaks of death, yet there is no death. He speaks of the defilements, yet there are no defilements. He speaks of non-birth, yet that non-birth is also empty. He speaks of defilement by afflictions, yet there is no defilement. He speaks of quiescence, yet there is no quiescence. He speaks of nirvana, yet there are no sentient beings who enter nirvana.

“Youth Wisdom-Wheel, this is the Tathagata whom the entire world cannot believe and finds difficult to believe. All sentient beings originally have no names; names are spoken only provisionally. Originally there is no language; words are spoken only provisionally. Originally there are no written characters; written characters are established only provisionally. Why? Because by means of written characters, phrases, and statements, all the various distinctions in the world can be known.

“Youth Wisdom-Wheel, the names, terms, and various meanings of all dharmas did not exist before; now they are provisionally said to exist. Youth Wisdom-Wheel, the Tathagata’s Dharma wheel is likewise: previously it did not exist, and now it exists.

“Youth Wisdom-Wheel, the Tathagata Buddhas turn the Dharma wheel because of two great causes and conditions. What are these two great causes and conditions? When the Tathagata, the World-Honored One, turns the Dharma wheel, first he empowers sentient beings, and second he empowers the Dharma.

“Youth Wisdom-Wheel, what do you think? Can it be said that sentient beings arise?”

The youth Wisdom-Wheel replied:

“No, World-Honored One.”

The Buddha again said to the youth Wisdom-Wheel:

“What do you think? If sentient beings cannot arise, can it be said that dharmas can arise?”

The youth Wisdom-Wheel replied:

“No, World-Honored One.”

The Buddha said to the youth Wisdom-Wheel:

“When the name ‘sentient being’ is free from causes and conditions, the characteristic of a sentient being also does not arise. Because the characteristic of a sentient being does not arise, all dharmas and all characteristics of dharmas likewise do not arise. This non-arising of dharmas is called omniscience.

“Through the power of that omniscient wisdom, when the name of Shakyamuni Tathagata was heard, this three-thousand-great-thousand world system quaked in six ways. At that very moment, all the Buddha lands throughout the ten directions quaked. In the assemblies of the Buddhas of those worlds, great lotus flowers appeared, each covering everything throughout.

“Youth Wisdom-Wheel, the immeasurable eyes of all sentient beings are thus the eyes of omniscience. The immeasurable visible forms of all sentient beings are thus the visible forms of omniscience. Thus, the eyes of all sentient beings are the eyes of omniscience, and the visible forms of all sentient beings are the visible forms of omniscience. You should understand that these two are one, not two.

“Such is the dharmadhatu: the feeling of all sentient beings, the perception of all sentient beings, the formations of all sentient beings, the consciousness of all sentient beings, and the name of all sentient beings. This name is the name Tathagata. The immeasurable visible forms of all sentient beings, when subsumed within the form-skandha, are called the Tathagata’s form. This form is called omniscience, all-seeing, and all-conscious omniscience.

“Therefore, knowledge of all modes neither apprehends a characteristic of wisdom nor clings to wisdom. This is called omniscience, all-consciousness, and the all-seeing Buddha-eye. Thus it sees every visible form without apprehending its characteristics. My eye can see it. So it is with visible form, and so forth, up to mind, dharmas, and consciousness.

“The Tathagata does not form the thought, ‘That is a thought,’ or ‘That is not consciousness,’ nor does he think, ‘This is my consciousness.’ Why? Because the eye is not cognition, visible form is not cognition, and the act of cognition is also not cognition; and so forth, up to mind not being cognition and dharmas not being cognition.

“Everything seen by the eye is the Tathagata’s seeing, the seeing of omniscience. Every sound that resonates in the ear is all sound heard. Every fragrance that enters the nose is all fragrance smelled. Every taste experienced by the tongue is all taste known. Everything touched by the body is all that is cognized. Every object conditioned by mind-consciousness is every dharma attained.

“Furthermore, the Tathagata thinks: All visible forms within the eye are seen. All sounds within the eye are heard. All fragrances within the eye are smelled. All tastes within the eye are tasted. All contacts within the eye are cognized. All dharmas within the eye are taken as conditions.

“Thus, Wisdom-Wheel, within the Tathagata’s mind, all visible forms are seen, all sounds are heard, all fragrances are smelled, all tastes are tasted, all contacts are cognized, all dharmas are taken as conditions, and all sentient beings accord with it. Knowledge of all modes can produce the causes and conditions for wisdom in this way.

“Youth Wisdom-Wheel, through such skillful means you should understand that the Tathagata is omniscience, all-knowing vision, and all-consciousness.”

At that time, the youth Wisdom-Wheel Ocean of Eloquence said to the Buddha:

“World-Honored One, as I understand the import of the Buddha’s words, the eye is also the Tathagata’s knowledge of all modes, and visible form is also the Tathagata’s knowledge of all modes. Likewise, ear and sound, nose and fragrance, tongue and taste, body and touch, and mind and dharmas are all the Tathagata’s knowledge of all modes. Therefore, the Tathagata is all-consciousness, all-seeing, and omniscience.”

At that time, the Buddha said to the youth Wisdom-Wheel Ocean of Eloquence:

“Good man, what do you see as the causes and conditions of the Tathagata’s universal body, omniscience, and wisdom of the equality of dharmas? They are the wisdom of the eye, the wisdom of the eye’s afflictions, the wisdom of the eye’s quiescence, the wisdom of the quiescence of the eye’s afflictions; the wisdom of the ear, the wisdom of the ear’s afflictions, the wisdom of the ear’s quiescence, the wisdom of the quiescence of the ear’s afflictions; the wisdom of the nose, the wisdom of the nose’s afflictions, the wisdom of the nose’s quiescence, the wisdom of the quiescence of the nose’s afflictions; the wisdom of the tongue, the wisdom of the tongue’s afflictions, the wisdom of the tongue’s quiescence, the wisdom of the quiescence of the tongue’s afflictions;

the wisdom of the body, the wisdom of the body’s afflictions, the wisdom of the body’s quiescence, the wisdom of the quiescence of the body’s afflictions; and the wisdom of the mind, the wisdom of the mind’s afflictions, the wisdom of the mind’s quiescence, and the wisdom of the quiescence of the mind’s afflictions possessed by great bodhisattvas and all sentient beings.”

When the Buddha had spoken this sutra, all the bhikshus, all the bodhisattvas, gods, humans, asuras, gandharvas, and the entire great assembly heard the Dharma spoken by the Buddha, rejoiced, and respectfully practiced it.