力莊嚴三昧經

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

“Today, summon the bhikshus and gather them together.”

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

“You should know that today the World-Honored One, the Guiding Teacher, commands you to come before him!”

When the bhikshus heard these words, they all assembled. Seeing the Buddha seated upon the radiant Lion Throne, with his prominent crown and supremely venerable majestic virtue, they 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.

At that time, the trichiliocosm was entirely filled with wondrous lotus flowers. Each flower opened like a jeweled seat. There were also celestial sandalwood trees, mandārava trees, trees of myriad celestial fragrances, and other such trees in this world.

All these groves rose to a height of seven tālas. Their branches and leaves were all lotus flowers. Within every lotus sat bodhisattvas in the full lotus posture, and these five hundred arhat śrāvakas likewise sat in the full lotus posture upon lotus seats.

Even throughout all the palaces, gardens, and groves of the devas and nāgas up to the Realm of the Summit of Existence, there were lotus flowers, and each being sat upon a lotus. Throughout this trichiliocosm, all the various celestial fragrances and sandalwood scents blended together and spread everywhere, filling the whole realm with a fragrance that delighted, gladdened, and exhilarated all who perceived it. When the fragrant breeze touched their bodies, it brought a pleasing coolness that caused all beings to rejoice.

At that time, while seated upon the Lion Throne, the Tathagata entered the samadhi called Manifested Images. Through the spiritual power arising from this 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 teaches the Dharma according to my heart, for my sake alone and not for anyone else.” In the same way, all beings in the south, west, north, the four intermediate directions, above, and below—even the devas, nāgas, and spirits up to the Realm of the Summit of Existence—thought: “The Buddha addresses me alone and no one else.” So too did they think concerning his teaching the Dharma and knowing their minds.

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

“O Great Sage, World-Honored One! All foolish beings in the world do not believe such profound and wondrous words as these: ‘The Tathagata, the World-Honored One, the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, has awakened to bodhi and attained Tathagata Wisdom, Sovereign Wisdom, Immeasurable Wisdom, Unequaled and Peerless Wisdom, Incalculable Wisdom, Asaṃkhyeya Wisdom, Great Wisdom, Buddha Wisdom, and Wisdom of All Modes.’”

The Buddha said:

“So it is! So it is, Mañjuśrī! The entire world is incapable of conceiving or discussing the bodhi awakened to by the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha. Tathagata Wisdom and so forth, up to Wisdom of All Modes, are likewise inconceivable! Listen carefully! Listen carefully, Mañjuśrī! Suppose a person in the world were to take the earth of trichiliocosms as numerous as the sands of the Ganges, pulverize it into dust, gather all that dust into a single heap, and then, with one breath from his mouth, cause every particle belonging to each world to return to that world exactly as before, with neither deficiency nor excess. What do you think, Mañjuśrī? Could this be believed?”

Mañjuśrī said to the Buddha:

“World-Honored One, that would be difficult to believe! Truly, no being in the world would believe it.”

The Buddha said to Mañjuśrī:

“So it is! So it is! I now declare that the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, has awakened to bodhi. All beings in the world likewise find it difficult to believe Tathagata Wisdom and so forth, up to Wisdom of All Modes.

“Furthermore, Mañjuśrī, suppose a person in the world were to take all the waters of the floods in trichiliocosms as numerous as the sands of the Ganges, whose waves rose as high as the Second Dhyāna Heaven, and draw them all into the hollow of a tiny lotus stalk. Although the waters had entered it, that lotus stalk would neither expand nor burst. What do you think, Mañjuśrī? Could this be believed?”

Mañjuśrī said to the Buddha:

“World-Honored One, that would be difficult to believe! Truly, no being in the world would believe it.”

The Buddha said to Mañjuśrī:

“So it is! So it is! I now declare that the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, has awakened to bodhi. All beings in the world likewise find it difficult to believe Tathagata Wisdom and so forth, up to Wisdom of All Modes.

“Furthermore, Mañjuśrī, suppose a person in the world were to take all the fires at the end of an eon in trichiliocosms as numerous as the sands of the Ganges—fires blazing fiercely as high as the Brahmā Heaven—and draw all those fires and their burning smoke into his belly. Afterward, that person might eat only a small jujube, or one sesame seed and one grain of rice, yet remain alive in the world for eons as numerous as the sands of the Ganges, his body neither being burned nor dying. What do you think, Mañjuśrī? Could this be believed?”

Mañjuśrī said to the Buddha:

“World-Honored One, that would be difficult to believe! Truly, no being in the world would believe it.”

The Buddha said to Mañjuśrī:

“So it is! So it is! I now declare that the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, has awakened to bodhi. All beings in the world likewise find it difficult to believe Tathagata Wisdom and so forth, up to Wisdom of All Modes.

“Furthermore, Mañjuśrī, suppose a person in the world were to take all the vairambha winds blowing fiercely from the four cardinal directions, the four intermediate directions, above, and below throughout trichiliocosms as numerous as the sands of the Ganges, and combine all those wind circles together. He would then restrain and seize them with his hand and place them within a tiny mustard seed, yet that mustard seed would neither grow larger nor expand, become constricted, or be destroyed. What do you think, Mañjuśrī? Could this be believed?”

Mañjuśrī said to the Buddha:

“World-Honored One, that would be difficult to believe! Truly, no being in the world would believe it.”

The Buddha said to Mañjuśrī:

“So it is! So it is! I now declare that the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, has awakened to bodhi. All beings in the world likewise find it difficult to believe Tathagata Wisdom and so forth, up to Wisdom of All Modes.

“Furthermore, Mañjuśrī, suppose a person in the world were to take all the empty space within trichiliocosms as numerous as the sands of the Ganges and wish to fill that expanse of space merely by sitting in the full lotus posture, remaining there for either one eon or half an eon. What do you think, Mañjuśrī? Could this be believed?”

Mañjuśrī said to the Buddha:

“World-Honored One, that would be difficult to believe! Truly, no being in the world would believe it.”

The Buddha said to Mañjuśrī:

“So it is! So it is! I now declare that the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, has awakened to bodhi. All beings in the world likewise find it difficult to believe Tathagata Wisdom and so forth, up to Wisdom of All Modes.

“Furthermore, Mañjuśrī, suppose a person in the world were to take the minds of all beings in trichiliocosms as numerous as the sands of the Ganges and, in the span of a single thought, combine the minds of these immeasurable beings, place them together in one location, and cause them to become a single mind. What do you think, Mañjuśrī? Could this be believed?”

Mañjuśrī said to the Buddha:

“World-Honored One, that would be difficult to believe! Truly, no being in the world would believe it.”

The Buddha said to Mañjuśrī:

“So it is! So it is! I now declare that the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, has awakened to bodhi. All beings in the world likewise find it difficult to believe Tathagata Wisdom and so forth, up to Wisdom of All Modes.”

At that time, the youth Wisdom-Wheel Ocean of Eloquence, seated upon a lotus throne, bared his right shoulder, knelt with palms joined, and said to the Buddha:

“World-Honored One! The Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, has awakened to unsurpassed, complete, perfect enlightenment! What is the meaning of Tathagata Wisdom, Sovereign Wisdom, Inconceivable Wisdom, Immeasurable Wisdom, Unequaled and Peerless Wisdom, Incalculable Wisdom, Asaṃkhyeya Wisdom, Great Wisdom, Buddha Wisdom, and Wisdom of All Modes?”

The Buddha said to the youth Wisdom-Wheel Ocean of Eloquence:

“Good man, listen carefully! Listen carefully and reflect well upon this! I shall distinguish and explain it for you. Good man, because all beings are equal, all dharmas are also equal. This is Tathagata Wisdom. Because all dharmas are equal, all beings are also equal. This is suchness, without difference—suchness, true suchness. Youth Wisdom-Wheel, you should know that this is called Tathagata Wisdom. Through the causes and conditions of this wisdom, the Tathagata knows, in accordance with reality, what is possible, what is impossible, and what constitutes the wisdom of possibility and impossibility.

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, the Tathagata knows that because all beings arise sovereignly, all dharmas also arise sovereignly. Because all dharmas arise independently through causes and conditions, all beings likewise arise independently through causes and conditions. This is Tathagata Wisdom.

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

Why is this? 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.

Just as beings have no agent, all dharmas are likewise without any agent in the past, future, or present. Why is this? 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. Through the causes and conditions of this wisdom, the Tathagata knows, in accordance with reality, every destination to which karmic actions lead.

“Furthermore, youth Wisdom-Wheel Ocean of 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 is this? It cannot be seen or known by the mental consciousness of all beings. Just as empty space is without differentiation and cannot be apprehended, the true nature of all beings is beyond conception.

Because the true meaning of the causes and conditions of all beings is 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.

Through the causes and conditions of this wisdom, the Tathagata knows, in accordance with reality, all the past, present, and future causes, conditions, and results pertaining to defilement and purity.

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

It is not an object of the mental cognition of all beings and can neither be seen nor known. Just as empty space cannot be measured or enumerated, 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. Through the causes and conditions of this wisdom, the Tathagata knows, in accordance with reality, the faculties, diligence, and distinctions of all beings.

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

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 does not differ from nirvana, neither does it differ from suchness.

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

Through the causes and conditions of this Unequaled and Peerless Wisdom, the Tathagata knows, in accordance with reality, the immeasurable and various realms of all beings.

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, because the Tathagata knows the many incalculable causes and conditions of all beings, he also knows the incalculable wisdom of all dharmas. Because he knows the incalculable causes and conditions of all dharmas, he also knows the incalculable wisdom of all beings. Just as the essential nature of the dharma realm is incalculable, so too, youth Wisdom-Wheel Ocean of Eloquence, because all beings are free from any fixed individual allotment, they are incalculable.

Thus, all dharmas are incalculable, and all beings are also incalculable. All dharmas are incalculable, up to and including all beings being incalculable. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Incalculable Wisdom.

Through the causes and conditions of this Incalculable Wisdom, the Tathagata knows, in accordance with reality, the various kinds of inclinations of all beings.

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, the Tathagata knows the asaṃkhyeya causes and conditions of all beings and the asaṃkhyeya wisdom of all dharmas. Just as all dharmas possess asaṃkhyeya causes and conditions, all beings possess asaṃkhyeya wisdom. I also know that because all beings possess asaṃkhyeya causes and conditions, all dharmas possess asaṃkhyeya wisdom. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Asaṃkhyeya Wisdom. Through the causes and conditions of this Asaṃkhyeya Wisdom, the Tathagata knows, in accordance with reality, whether the afflictions pertaining to all the Tathagata’s dhyānas, liberations, samādhis, and samāpattis are active or quiescent, arising or eliminated.

“Furthermore, youth Wisdom-Wheel Ocean of 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 a designation for all beings.

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

Because there is no dust or impurity, 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. Through the causes and conditions of the Great Realm of all beings, all dharmas likewise are free from dust and impurity, without difference, and therefore are great.

All dharmas are great and all beings are great. You should know that whenever there is freedom from dust and impurity, all dharmas are free from darkness. If someone says that all forms of existence give rise to darkness, this is impossible.

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

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, the Tathagata knows the past, present, and future causes and conditions of all beings. He also knows the Tathagata Wisdom of all past, present, and future dharmas; the causes and conditions of all past, present, and future dharmas; and the Tathagata Wisdom of all past, present, and future beings. Wisdom-Wheel, just as the dharma realm of the three times—past, present, and future—cannot be seen, so too the realm of beings throughout the past, present, and future cannot be seen.

Just as the realm of beings throughout the past, present, and future cannot be seen, so too the entire dharma realm throughout the past, present, and future cannot be seen. One who cannot see this fails to see that the nature of dharmas, the substance of dharmas, all Buddha bodies, non-Buddha bodies, the bodies of beings, and so forth are of one kind and without difference. Youth Wisdom-Wheel, you should know that this is called the Tathagata’s Buddha Wisdom.

Through the causes and conditions of this wisdom, the Tathagata knows, in accordance with reality, all birth and death throughout the three times.

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, because the Tathagata knows the Omniscient Wisdom of all beings, he knows the Wisdom of All Modes of all dharmas. Because the Tathagata knows the Omniscient Wisdom of all dharmas, he knows the Wisdom of All Modes of all beings. The Omniscient Wisdom of all beings is Tathagata Wisdom.

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

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

Through the causes and conditions of this Wisdom of All Modes come 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.

The three times are all empty—unarisen, unceasing, nonabiding, and unchanging; neither such nor different. Suchness is called Tathagata Wisdom. The emptiness of created causes and conditions is called Sovereign Wisdom.

Freedom from mind, mentation, consciousness, and their various objects is called Inconceivable Wisdom. Because empty space is undifferentiated, it is called Immeasurable Wisdom. Through the causes and conditions of the unequaled, it is called Unequaled and Peerless Wisdom.

Because the dharma realm is innumerable, it is called Incalculable Wisdom. Through asaṃkhyeya, asaṃkhyeya causes and conditions, it is called Asaṃkhyeya Wisdom. Through causes and conditions free from obstruction, it is called Great Wisdom.

Through the causes and conditions of the Buddhas of the past, future, and present, it is called Buddha Wisdom. Through the causes and conditions of wisdom concerning all forms of existence in the past, present, and future, it is called the Tathagata’s Wisdom of All Modes. The locations, names, meanings, and phrases of all these wisdoms are the conjoined causes and conditions of 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, the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, is called Tathagata Wisdom, Sovereign Wisdom, Inconceivable Wisdom, Immeasurable Wisdom, Unequaled and Peerless Wisdom, Incalculable Wisdom, Asaṃkhyeya Wisdom, Great Wisdom, Buddha Wisdom, and Wisdom of All Modes.”

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

“World-Honored One! What does it mean that, through the causes and conditions of the arising of the power of beings, the power of the Tathagata also arises, and that, through the arising of the power of the Tathagata, the power of beings also arises?”

The Buddha said:

“So it is, youth Wisdom-Wheel! The power of the Tathagata and the power of beings—these two powers are neither one nor different, and thus are called ‘Suchness of the One Realm.’ Through the causes and conditions of the power of beings, the power of the Tathagata arises. Through the causes and conditions of the power of the Tathagata, the power of beings arises. Therefore, the Tathagata awakens to Omniscient Wisdom.”

The youth Wisdom-Wheel Ocean of Eloquence then said to the Buddha:

“World-Honored One! What gives rise to the Wisdom of All Modes of the Tathagata, the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha?”

The Buddha said:

“The twelve causes and conditions give rise to it. Youth Wisdom-Wheel, therefore the Wisdom of All Modes of the Tathagata, the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, arises. Youth Wisdom-Wheel, these 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. (Because it speaks of wisdom as the cause and condition, perhaps it should read that it arises from causes and conditions.)”

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

“World-Honored One! Do immeasurable Tathagatas, Duoduo Ajiadu, Arhats, Samyaksaṃbuddhas, possess the eye of omniscient wisdom? The form of omniscient wisdom? The ear of omniscient wisdom? The sound of omniscient wisdom? The nose of omniscient wisdom? The fragrance of omniscient wisdom? The tongue of omniscient wisdom? The taste of omniscient wisdom? The body of omniscient wisdom? The touch of omniscient wisdom? The mind of omniscient wisdom? The dharmas of omniscient wisdom?”

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

“There are immeasurable beings, 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. In the same way, youth Wisdom-Wheel, the Tathagatas, Duoduo Ajiadu, Arhats, Samyaksaṃbuddhas, possess the eye of omniscient wisdom, the form of omniscient wisdom, the ear of omniscient wisdom, the sound of omniscient wisdom, the nose of omniscient wisdom, the fragrance of omniscient wisdom, the tongue of omniscient wisdom, the taste of omniscient wisdom, the body of omniscient wisdom, the touch of omniscient wisdom,

the mind of omniscient wisdom, and the dharmas of omniscient wisdom.

Immeasurable Tathagatas possess the eye of omniscient wisdom, the form of omniscient wisdom, the ear of omniscient wisdom, the sound of omniscient wisdom, the nose of omniscient wisdom, the fragrance of omniscient wisdom, the tongue of omniscient wisdom, the taste of omniscient wisdom, the body of omniscient wisdom, the touch of omniscient wisdom, the mind of omniscient wisdom, and the dharmas of omniscient wisdom. In the same way, all beings also possess the eye of omniscient wisdom, the form of omniscient wisdom, the ear of omniscient wisdom, the sound of omniscient wisdom, the nose of omniscient wisdom, the fragrance of omniscient wisdom, the tongue of omniscient wisdom, the taste of omniscient wisdom, the body of omniscient wisdom, the touch of omniscient wisdom,

the mind of omniscient wisdom, and the dharmas of omniscient wisdom.”

The Buddha said to 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; all forms are caused to be seen completely.”

The Buddha said:

“Wisdom-Wheel, is there nevertheless such a 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 eye of omniscient wisdom does not see. Youth Wisdom-Wheel, through this skillful means you should understand that the immeasurable eyes of all beings are the eye of omniscient wisdom. To know the immeasurable forms of all beings is the form of omniscient wisdom.

“Furthermore, youth Wisdom-Wheel Ocean of 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 ear of omniscient wisdom does not hear. Youth Wisdom-Wheel, through this skillful means you should understand that the immeasurable ears of all beings are the ear of omniscient wisdom. To know the immeasurable sounds of all beings is the sound of omniscient wisdom.

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, is there even one fragrance in the world that is not smelled by the noses of all beings?”

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 of which the nose of omniscient wisdom is not redolent. Youth Wisdom-Wheel, through this skillful means you should understand that the immeasurable noses of all beings are the nose of omniscient wisdom. To know the immeasurable fragrances of all beings is the fragrance of omniscient wisdom.

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, is there even one taste in the world that is not tasted by the tongues of all beings?”

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 tongue of omniscient wisdom does not taste. Youth Wisdom-Wheel, through this skillful means you should understand that the immeasurable tongues of all beings are the tongue of omniscient wisdom. To know the immeasurable tastes of all beings is the taste of omniscient wisdom.

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, is there even one cognized contact 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 body of omniscient wisdom does not know. Youth Wisdom-Wheel, through this skillful means you should understand that the immeasurable bodies of all beings are the body of omniscient wisdom. To know the immeasurable contacts of all beings is the touch of omniscient wisdom.

“Furthermore, youth Wisdom-Wheel Ocean of 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 omniscient wisdom does not know. Youth Wisdom-Wheel, through this skillful means you should understand that the immeasurable minds of all beings are the mind of omniscient wisdom. To know the immeasurable dharmas of all beings is the dharmas of omniscient wisdom. Thus, all the minds of beings are the mind of omniscient wisdom, and all the dharmas of beings are the dharmas of omniscient wisdom. These two are one and without difference.

“Furthermore, youth Wisdom-Wheel Ocean of Eloquence, just as there are the eyes of all beings and the forms of all beings, up to the minds of all beings and the dharmas of all beings, so too there are the eye of omniscient wisdom and the form of omniscient wisdom, up to the mind of omniscient wisdom and the dharmas of omniscient wisdom. Thus, each pair of aspects constitutes one dharma realm. Wisdom-Wheel, the immeasurable eyes of all beings are thus the eye of omniscient wisdom, up to the immeasurable minds and dharmas of all beings being thus the mind and dharmas of omniscient wisdom.

Thus the Tathagata, the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, possesses wisdom of the eye, wisdom of the eye’s afflictions, wisdom of the eye’s quiescence, wisdom of the quiescence of the eye’s afflictions; wisdom of form, wisdom of form’s afflictions, wisdom of form’s quiescence, wisdom of the quiescence of form’s afflictions; wisdom of the ear, wisdom of the ear’s afflictions, wisdom of the ear’s quiescence, wisdom of the quiescence of the ear’s afflictions; wisdom of sound, wisdom of sound’s afflictions, wisdom of sound’s quiescence, wisdom of the quiescence of sound’s afflictions; wisdom of the nose, wisdom of the nose’s afflictions, wisdom of the nose’s quiescence, wisdom of the quiescence of the nose’s afflictions;

wisdom of fragrance, wisdom of fragrance’s afflictions, wisdom of fragrance’s quiescence, wisdom of the quiescence of fragrance’s afflictions; wisdom of the tongue, wisdom of the tongue’s afflictions, wisdom of the tongue’s quiescence, wisdom of the quiescence of the tongue’s afflictions; wisdom of taste, wisdom of taste’s afflictions, wisdom of taste’s quiescence, wisdom of the quiescence of taste’s afflictions; wisdom of the body, wisdom of the body’s afflictions, wisdom of the body’s quiescence, wisdom of the quiescence of the body’s afflictions; wisdom of touch, wisdom of touch’s afflictions, wisdom of touch’s quiescence, wisdom of the quiescence of touch’s afflictions;

wisdom of mind, wisdom of mind’s afflictions, wisdom of mind’s quiescence, wisdom of the quiescence of mind’s afflictions; wisdom of dharmas, wisdom of the afflictions of dharmas, wisdom of the quiescence of dharmas, and wisdom of the quiescence of the afflictions of dharmas.

These are one and without difference. Because they are without difference, the eyes of all beings and the eye of omniscient wisdom, up to all dharmas and the dharmas of omniscient wisdom, constitute one dharma realm. 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 is this? Because that person experiences these within his own body. Youth Wisdom-Wheel, in the same way the Tathagata, the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, possesses wisdom concerning the eyes of all beings, wisdom of form, wisdom of the ear, wisdom of sound, wisdom of the nose, wisdom of fragrance, wisdom of the tongue, wisdom of taste, wisdom of the body, wisdom of touch, wisdom of mind, wisdom of dharmas, wisdom of afflictions, wisdom of quiescence, and likewise wisdom of the quiescence of afflictions and wisdom of exhaustion.

Why is this? Because Wisdom of All Modes possesses wisdom of the twelve ayatanas of all beings. This name ‘Tathagata’ is the name of the ayatanas of all 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. Whatever the Tathagata experiences is known directly by Wisdom of All Modes.

The Tathagata’s Omniscient Wisdom knows correctly, and his Wisdom of All Modes knows correctly. The Tathagata uses Wisdom of All Modes to know conditioned conduct. Once the Tathagata’s Omniscient Wisdom and Wisdom of All Modes have known it, therein are also the four skandhas of all beings apart from form.

This name ‘Tathagata’ is also the name of the form skandha of all beings. This name and form of the Tathagata—because of such name-and-form, the Tathagata, the Duoduo Ajiadu, Arhat, Samyaksaṃbuddha, is called the All-Knowing, the All-Seeing, the All-Touching, and the Fully Awakened.”