Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

方廣大莊嚴經

Chinese title:方廣大莊嚴經

📖10,360 words · ~41 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Chapter 26: TURNING THE DHARMA WHEEL

At that time, the Buddha addressed the bhikshus:

“The Tathagata has brought these matters to completion: transcending the dominion of birth and death, completely uprooting the roots of the afflictions, cleansing all defilements and impurities, subduing the armies of Mara, overcoming the followers of other paths, and entering the profound and wondrous principle of the Buddhas. Thus, he has attained true knowledge and vision, accomplished the ten powers, the four fearlessnesses, and the eighteen distinctive qualities, and is fully endowed with all the qualities of a Buddha.

With the five purified eyes, the Tathagata surveyed the entire world and reflected: ‘Who is the first person capable of receiving my teaching? That person’s faculties must be keen, harmonious, gentle, pliant, and easy to train; he must be free from the defilements of greed, hatred, and delusion, quickly comprehend what I teach, and not be prone to forgetfulness, so that instruction may be given with ease and the teachings he receives may always be remembered and retained.’

“Having reflected in this way, the Tathagata considered the follower of another path named Uddaka, son of Rama, who had formerly cultivated the meditative attainment of the sphere of neither perception nor non-perception and taught it to his disciples. He was intelligent and fully endowed with wisdom. Although he had not yet completely eliminated the defilements and afflictions, if he were to hear my teaching, he would certainly awaken quickly. I wondered where he was now. The Tathagata then examined the matter with the Buddha-eye and saw that he had died seven days earlier.

“At that time, devas also appeared, bowed at the Buddha’s feet, and said:

“‘World-Honored One, that man passed away seven days ago. When the Tathagata was still a bodhisattva, he knew in advance and said that the Tathagata was one of great wisdom and power. Had he still been alive, he would indeed have been worthy to receive the true Dharma first.’

“O bhikshus, that son of Rama died without hearing my teaching. Had he still been alive, he would have been the first person to whom I taught the true Dharma, and he would immediately have awakened to what I said.

“The World-Honored One then reflected as before: ‘Who possesses all the faculties described above and is worthy to hear the Buddha-Dharma first?’ The Tathagata thought of the ascetic Alara, a follower of another path, who was also intelligent and wise. Although he had not yet completely eliminated the defilements and afflictions, if he were to hear my teaching, he would certainly understand it quickly. I wondered where he was now. Examining the matter with the Buddha-eye, the World-Honored One learned that the ascetic had died three days earlier.

“At that time, devas also appeared in the sky and said:

“‘That ascetic died three days ago. When the Tathagata was still a bodhisattva, he knew in advance and said that the Tathagata was one of great wisdom and power. Had he still been alive, he would indeed have been worthy to receive the true Dharma.’

“O bhikshus, Alara likewise died without hearing my teaching. Had he still been alive, he would have been the first person to whom I taught the true Dharma, and he too would quickly have comprehended what I said.

“The Tathagata continued to reflect, seeking someone worthy to hear the Dharma first, and then remembered the five Bhadralas, who possessed all the qualities described above. I also recalled that, while I was practicing austerities, they had treated me with the utmost respect and attended to all my needs. I would therefore choose those five as the first for whom I would set the chariot of the true Dharma in motion in the world, helping them awaken, fully attain the wholesome qualities of generosity and moral discipline, abandon all afflictive obstructions, and gain liberation in this very life. Examining the matter with the Buddha-eye, I saw that the five of them were practicing in the Deer Park at Varanasi.”

The Buddha said to the bhikshus:

“Having completed his reflection, the Tathagata departed from the Bodhi tree and traveled toward the city of Varanasi in the kingdom of Kashi, causing the entire trichiliocosm to tremble.

“At that time, near the city of Gaya, there was a follower of another path named A-tu-ba. Seeing the Buddha from afar, he approached, exchanged greetings, and then stood to one side and said:

“‘Venerable Gautama, your faculties are truly serene, your dignified bearing commands reverence, and the complexion of your body shines like Jambu River gold and champaka flowers. Worthy One, what holy life have you practiced, and under which teacher did you go forth, that you have attained such an awe-inspiring and venerable bearing? From where have you come, and where do you now intend to go?’

The World-Honored One recited this verse:

I have never had a teacher;

Who in the world could equal me?

By myself I awakened to the true Dharma

And realized the pure, undefiled fruit.

A-tu-ba said:

“‘Gautama, do you declare yourself to be an arhat?’

The Buddha again recited this verse:

I am the Unsurpassed One,

The Teacher of the world,

Who transforms and liberates all beings—

I am indeed the Arhat.

A-tu-ba said:

“‘Gautama, do you declare yourself to be an Awakened One?’

The Tathagata replied:

“‘I am the most honored and supremely excellent one in the world, for I have eliminated all afflictions and evil qualities. I am the Perfectly Awakened One.’

A-tu-ba asked:

“‘Venerable Gautama, where do you now intend to go?’

The Tathagata replied:

“‘I now wish to go to the Deer Park in Varanasi and become a great source of light illuminating beings shrouded in darkness.’

The World-Honored One then recited this verse:

I am going to Varanasi,

To dwell in the Deer Park.

For beings lost in delusion,

I shall beat the drum of the ambrosial Dharma,

Turning what has never before been turned—

The most excellent Dharma wheel.

“At that time, A-tu-ba took leave of the Buddha and went south, while the Tathagata proceeded north, passing through the city of Gaya. The following day, a naga named Sudarshana, who lived in the city, prepared a meal and made an offering to the Tathagata. After receiving the meal, the Tathagata went to the village of Lo-e-da-Ba-to-do and then passed successively through villages such as Tala and Sala. In each village, elder householders offered the Tathagata all the food he required. Gradually, he reached the bank of the Ganges. At that time, the river had overflowed its banks and its current was swift. Wishing to cross, the Tathagata called to a ferryman, who replied:

“‘Give me the fare, and I shall take you across the river.’

The Tathagata said:

“‘I have no money.’

The ferryman said:

“‘If you have no money, you cannot cross the river.’

“The Tathagata then soared into the sky and, in but an instant, reached the opposite bank. Seeing the Buddha display such miraculous power, the ferryman reproached himself:

“‘Truly, I had no eyes and failed to ferry a holy man across the river.’

“His heart was so distressed, anxious, and sorrowful that he collapsed to the ground. Only after a long while did he regain consciousness. He then went to King Bimbisara and reported the entire matter. Upon hearing the report, the king issued an order that from that time onward, no fare was to be charged when shramanas crossed the river.

“O bhikshus, the Tathagata arrived at the city of Varanasi. Early in the morning, he donned his robe, took up his alms bowl, and entered the city to seek alms. After returning to his former place and finishing his meal, he proceeded directly to the Deer Park. When the five Bhadralas saw the World-Honored One approaching from afar, they said to one another:

“The ascetic Gautama has become lax and addicted to pleasure. He refuses to uphold the precepts. Though wishing to eliminate the afflictions, he has instead chosen a regressive path and lost all the meditative attainment he had cultivated. Formerly, even while practicing austerities, he did not attain awakening; how much less could he do so now that he freely eats and drinks all manner of rare delicacies and enjoys sensual pleasures. Clearly, he is an indolent man, not a worthy vessel. When we meet him now, we need not show him reverence or inquire after him. We shall do none of such things as preparing a seat, bringing water for him to wash his feet, or arranging food and drink. When he draws near, do not rise. If he wishes to sit, point out the lowest seat to him.”

Of the five Bhadravargiyas, only Ajnata Kaundinya did not agree with the others. The Blessed One then approached the place where the five Bhadravargiyas were staying. His majestic Brahma-like bearing made them feel uneasy, like birds confined in a cage and tormented by fire. Bhiksus, you should know that among beings in the world, none can behold the Buddha and remain seated at ease.

At that moment, all five Bhadravargiyas acted contrary to what they had just said. When they saw the Buddha approaching, they involuntarily rose to welcome him. One prepared and spread out a seat; another brought water for the Buddha to wash his feet; another found a cloth with which to dry them; and another took and held the Buddha’s kasaya. They all said that they were delighted to see the Elder Gautama again and invited the Buddha to sit upon the highest seat.

When the Blessed One had taken his seat, the five came forward, bowed, inquired after his well-being, and then stood to one side and said:

“Elder Gautama, your countenance is dignified and handsome, your demeanor serene, and your bodily marks radiate light like Jambu gold and champaka blossoms. Has the Elder perhaps attained noble wisdom?”

The Blessed One told the five:

“You should not call the Tathagata ‘Elder.’ It is inappropriate and will bring you no benefit within samsara.”

He further said:

“I have attained the Dharma of liberation. I have fully understood the path leading to liberation. I am now the Buddha, endowed with omniscience; my undefiled and tranquil mind is ever sovereign. Come here, and I shall teach and impart that Dharma to you. You must listen attentively, comprehend it, and cultivate accordingly. In this very body, you will completely extinguish every affliction, your wisdom will become radiant, and you will abide in the realm of liberation. All that must be done to accomplish the holy life will be completed, and you will undergo no further existence.”

The Buddha told the five Bhadravargiyas:

“At first you doubted me and said, ‘The Elder Gautama is addicted to worldly pleasures and is not steadfast in observing the precepts. Though wishing to eliminate the afflictions, he has instead regressed...’ Yet as soon as I approached, every one of you became disconcerted and acted contrary to what you had just agreed upon. This alone shows that you should not call the Tathagata ‘Elder.’”

The five Bhadravargiyas said together:

“Blessed One, we now ask to enter the order of the Buddha’s Dharma and become ascetics.”

The Buddha said:

“Welcome, bhiksus!”

At once, the hair and beards of all five fell away. Clad in Dharma robes, they became five ascetics. Their hair and beards appeared as though they had been shaved seven days before, and their deportment was as solemn and dignified as that of bhiksus who had passed a hundred rains retreats. The five ascetics immediately bowed their heads at the Buddha’s feet and repented of their former errors. They regarded the Tathagata as their Great Teacher and, filled with joy, gazed upon him with reverence.

The Blessed One then went to a pond to bathe. After returning, he chose a quiet place, sat down, and reflected: “Upon what kind of seat did the Buddhas of the past sit when they turned the wheel of the true Dharma?” The moment the Buddha formed this thought, a thousand jeweled seats suddenly emerged from the earth at that place. The Tathagata immediately rose from the seat upon which he had been sitting, reverently circumambulated them many times, and then chose the fourth-highest seat and sat upon it in the full lotus posture. Having bowed their heads at the Buddha’s feet, the five Bhadravargiyas sat in a semicircle before him.

Bhiksus, the Blessed One then emitted a great radiance that illuminated the entire trichiliocosm, and from within that web of light there issued these verses:

From the palace of Tusita Heaven,

He descended and was born in Lumbini.

Brahma and Sakra both paid him homage,

Majestic as the Lion King.

In each of the ten directions he took seven steps,

His mind utterly free from defilement and attachment.

Then, with a voice like Brahma’s,

He clearly proclaimed these words:

“Among all beings,

I am the most honored and supreme.

I renounced the throne of a wheel-turning king

For the benefit of all beings.

For six years I practiced austerities,

Then came and sat upon the seat of bodhi.

I subdued all the armies of Mara

And swiftly attained the unsurpassed Way.

Brahma, Sakra, and the hosts of devas

Implored me to turn the Dharma wheel.

Out of compassion for all beings,

I accepted their earnest request.

Through the power of steadfast vows,

I journeyed toward Deer Park,

The place where the seers had fallen,

To expound the unsurpassed Dharma.

This Dharma was cultivated

And realized over countless kalpas.

All who delight in hearing it

Should come swiftly to receive and understand it.

A human or heavenly body is difficult to obtain;

The appearance of a Buddha in the world is harder still.

Those who hear the Dharma and give rise to faith

Are likewise exceedingly rare.

Those who have escaped the eight difficulties

And now possess a heavenly or human body,

Who encounter the Buddha and hear the true Dharma,

Will grow in purity of mind and faith.

For hundreds of thousands of kalpas,

They have never heard the true Dharma.

Fortunate are they to encounter it now;

They must diligently cultivate it.”

The Buddha said to the bhiksus:

“The verses issuing from that radiance awakened all beings throughout the heavenly and human realms of the trichiliocosm and summoned them to come swiftly and listen. The Buddha was now about to turn the wheel of the true Dharma. When the devas, nagas, and others heard these words, they all assembled from their palaces at the Buddha’s dwelling place.”

The earth deities then used their spiritual powers to expand that place of enlightenment until it measured seven hundred yojanas across. Everywhere it was extraordinarily magnificent, pure, and adorned. The heavenly deities in midair brought countless banners, pennants, and precious parasols with which to adorn and embellish the place of enlightenment. The devas of the desire realm and form realm also brought eighty-four thousand lion thrones and placed them there. Each one said to the Buddha:

“Blessed One, out of compassion for us, please sit upon this throne and set the vehicle of the true Dharma in motion.”

Bhiksus, at that time, from the lands of the east, west, south, and north, the four intermediate directions, the zenith and nadir—the ten directions—immeasurable kotis of bodhisattvas who had formerly planted roots of merit all assembled at the Buddha’s dwelling place. They circumambulated him clockwise three times, joined their palms reverently, and implored the Tathagata to turn the Dharma wheel without delay. Sakra, Brahma, the Four Heavenly Kings who protect the world, and innumerable hosts of devas from throughout the trichiliocosms of the ten directions all bowed their heads at the Buddha’s feet, circumambulated him clockwise three times, joined their palms before him, and implored the Tathagata to turn the wheel of the true Dharma without delay.

All those in the assembly said together:

“We beseech the Blessed One, for the benefit and happiness of all beings and out of compassionate mindfulness of them all, to pour down the rain of the great Dharma, raise the banner of the true Dharma, sound the conch of the great Dharma, and beat the drum of the true Dharma.”

The Buddha said to the bhiksus:

At that time, within the assembly was a bodhisattva named Turning the Dharma, who held precious wheels, each complete with a thousand beautifully adorned spokes beyond compare. They emitted thousands of rays of light and were further embellished with various flower garlands, precious bells, wondrous brocades and silks, and countless kinds of jewels. Through the responsive power of that bodhisattva’s former vows, he had obtained those precious wheels to offer to the Buddhas, the Tathagatas of the past. Only after each of those Buddhas had received such a precious wheel did they turn the wheel of the true Dharma.

At that time, the bodhisattva presented the precious wheel to the Tathagata and recited this verse:

I recall that in the past, the Blessed One

Received a prediction from Dipankara:

“You shall become a Perfectly Enlightened One,

Bearing the name Shakyamuni.”

At that very time, I too

Made this great vow:

“When the Guiding Teacher attains Buddhahood,

I shall present Him with a precious wheel.”

All throughout the realms of devas and humans,

Together with all the bodhisattvas,

Whose number is vast and immeasurable,

All, for the turning of the Dharma wheel,

Exhaust their spiritual powers

And bring every kind of offering:

Jeweled terraces, flowers, parasols, and canopies—

Even throughout a kalpa, they could not all be described.

Throughout the trichiliocosm,

Devas, humans, and asuras,

Dragons, spirits, and beings of every kind

All single-mindedly entreat Him.

The Buddha said to the bhikshus:

“During the first watch of the night, the Tathagata merely remained silent in meditative concentration. At about midnight, the Tathagata comforted and reassured the great assembly, causing them to give rise to joyful minds. He then summoned the five bhadras and said:

“You should know that those who have gone forth to practice encounter two obstacles that must be overcome. What are these two? The first is a mind attached to sensual objects and unable to relinquish them.

This is the way of inferior, foolish, and ignorant people. It is not the practice of noble sages, does not accord with the Way, and is not a cause of liberation, a cause of freedom from desire, a cause of spiritual powers, a cause of attaining Buddhahood, or a cause of nirvana. The second is failing to contemplate correctly and tormenting one’s own body in the hope of attaining release, thereby receiving painful results in the past, present, and future.

Bhikshus, you must abandon both of these deviant paths. I shall now clearly explain the Middle Way for you. You must listen attentively and diligently cultivate it.

“What is called the Middle Way? It is:

“Right understanding (Right View).

“Right thought (Right Intention).

“Right speech.

“Right conduct (Right Action).

“Right livelihood.

“Right diligence (Right Effort).

“Right mindfulness.

“Right meditative concentration.

“These eight practices are precisely the Middle Way.”

The Buddha further taught the five bhikshus:

“There are four supreme truths. What are these four truths? They are the Truth of Suffering; the Truth of the Origin of Suffering; the Truth of the Cessation of Suffering; and the Truth of the Path of Practice and Realization leading to the cessation of suffering.

“Bhikshus, what is the Truth of Suffering?

“Birth is suffering; aging is suffering; illness is suffering; death is suffering; separation from those one loves is suffering; meeting those one hates is suffering; not obtaining what one seeks is suffering; and the flourishing of the five skandhas is suffering. This is precisely the Truth of Suffering.

“What is the Truth of the Origin of Suffering?

“It is craving, grasping, becoming, and delight joined with greed—the longing for the utmost pleasure—which are the causes that produce suffering. This is precisely the Truth of the Origin of Suffering.

“What is the Truth of the Cessation of Suffering?

“It is the complete extinction of every cause that gives rise to suffering: craving, grasping, becoming, and delight joined with greed—the longing for the utmost pleasure. This is precisely the Truth of the Cessation of Suffering.

“What is the Truth of the Path of Practice and Realization leading to the cessation of suffering?

“It is the eightfold right path, which enables practitioners to end suffering and attain the fruit of Liberation, extending from Right View and understanding through Right Meditative Concentration. This is precisely the Truth of the Path of Practice and Realization leading to the cessation of suffering.”

He further said to the bhikshus:

“Regarding this Truth of Suffering, I had never before heard it spoken by anyone else. Only through skillful contemplation in accordance with reality did knowledge, all-pervasive understanding, and lucid wisdom arise. Bhikshus, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path of Practice and Realization leading to the cessation of suffering are likewise so. I had never before heard them spoken by anyone else. Only through skillful contemplation in accordance with reality did knowledge, all-pervasive understanding, and lucid wisdom arise.”

He further said to the bhikshus:

“I have fully understood suffering, completely eradicated the cause of suffering, realized the cessation of suffering, and cultivated the path leading to the cessation of suffering. Regarding these four truths, I had likewise never before heard them spoken by anyone else. Only through skillful contemplation in accordance with reality did knowledge, all-pervasive understanding, and lucid wisdom arise.”

He further said to the bhikshus:

“Formerly, when I had not yet discovered the four supreme truths and had not attained unsurpassed wisdom, right wisdom had not yet arisen. From the time I realized these four supreme truths—the wheel of the true Dharma—my mind attained liberation and my wisdom was liberated, never to regress or be lost; and with that right knowledge I attained unsurpassed bodhi. I have completely severed the dominion of birth and death; the holy life has been established, all that had to be done has been accomplished, and I shall undergo no further rebirth.”

The Blessed One then uttered the Brahma voice. That Brahma voice had been attained through the fulfillment of immeasurable merit and virtue, and through genuine cultivation over immeasurable kalpas. It was attained without instruction from any teacher, through His own enlightenment. With that wondrous voice, the Buddha said to Kaundinya and the others:

“All forms perceived by the eye are impermanent, suffering, empty, without self, without a person, without a sentient being, and without a living being. They are like a high wall built from rotten grass and mixed earth: extremely dangerous, unstable, and liable to collapse. The fields of cognition involving sounds heard by the ear, odors smelled by the nose, flavors tasted by the tongue, contacts felt by the body, and distinctions made by the mind are all likewise so. Kaundinya, all dharmas arise through causes and conditions; they possess no intrinsic nature and are free from both permanence and annihilation, like empty space. Although there is neither a creator nor a recipient, wholesome and unwholesome dharmas are not thereby destroyed or lost.

“Kaundinya, form is impermanent, suffering, empty, and without self. Feeling, perception, formations, and consciousness are likewise so. It is precisely because craving serves as a cause and condition, like water soaking and permeating the ground, that the various sufferings increase. If one attains the Noble Path and clearly sees that all dharmas are empty, one can permanently eliminate all those sufferings and afflictions.”

O Kaundinya, through deluded discrimination and the failure to contemplate rightly, ignorance arises. There is no other dharma that serves as the cause of ignorance, yet that discrimination does not encompass the entirety of ignorance. Furthermore, conditioned by ignorance, formations arise, yet that ignorance does not encompass the entirety of formations.

Thus, formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six ayatanas; the six ayatanas condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; and birth conditions aging and death, sorrow, lamentation, suffering, and distress. All these serve as the causes for the arising of this world.

There is no other dharma that can serve as the cause for the arising of worldly dharmas; yet although that cause gives rise to the dharmas, it does not encompass the entirety of those dharmas.

O Kaundinya, there is utterly no characteristic of a self, no characteristic of a person, no characteristic of a sentient being, and no characteristic of a life span whereby, upon relinquishing this body, another body is assumed. By contemplating in accordance with this truth and transcending all discrimination, ignorance ceases. With the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases;

with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death cease; and with the cessation of aging and death, sorrow, lamentation, suffering, and distress also cease.

Only thus can one fully realize the dependently arisen nature of the skandhas, dhatus, and ayatanas. At that very moment, one attains the fruition of Tathagata, Arhat, Samyaksambuddha. This is an extremely profound and subtle Dharma that followers of non-Buddhist paths cannot fully realize.

After the Blessed One turned the Dharma wheel for Venerable Kaundinya for the third time, teaching the twelve aspects of the dharmas, Venerable Kaundinya and the others all awakened to the dharmas of causes and conditions, completely exhausted the outflows, attained liberation of mind, and realized the fruition of arhatship. At that very moment, the Three Jewels appeared in the world: the Blessed One was the Buddha Jewel; the twelve aspects of the dharmas just taught by the Blessed One were the Dharma Jewel; and the five Bhadravargiyas who had just realized arhatship were the Sangha Jewel.

When the Buddha turned the wheel of the true Dharma, sixty kotis of devas from the heavens of the Desire Realm, eighty kotis of devas from the heavens of the Form Realm, and eighty-four thousand people all cast off every defilement and attained the pure Dharma eye.

The Buddha said to the bhiksus:

“With a wondrous Brahma voice, the Tathagata turned the wheel of the true Dharma, and that voice resounded throughout the Buddha realms of the ten directions. All the Tathagatas in those realms heard the Buddha’s Brahma voice turning the Dharma wheel and teaching the twelve aspects of the dharmas; they also saw the Blessed One turning the Dharma wheel in the Deer Park at Varanasi.

“At that time, all the Buddhas throughout the ten directions remained silent and did not teach the Dharma. The bodhisattvas in those Buddha realms rose from their seats and addressed them, saying, ‘Blessed One, why does the Tathagata now remain silent and not teach the Dharma?’

“All the Buddhas of those realms said to the bodhisattvas:

“‘You should know that Sakyamuni Tathagata, throughout immeasurable kalpas, diligently endured hardships to accumulate merit, courageously and vigorously cultivated the bodhisattva path, and fulfilled immeasurable bodhisattva practices. He has now appeared in the Saha world and attained unsurpassed, complete, perfect enlightenment. For the benefit of all sentient beings, that Buddha gave rise to great compassion and turned the Dharma wheel. The Brahma voice with which he turned the Dharma wheel resounds throughout the boundless realms of the ten directions. I am now listening to the sound of that teaching, and therefore I remain silent.’

“When the bodhisattvas in those realms heard the Buddhas clearly explain the reason, they all brought forth the aspiration for unsurpassed bodhi and together made this great vow:

“‘May I swiftly attain Buddhahood in a future life and, with the uncontaminated Dharma eye, awaken sentient beings so that they too may attain enlightenment as the Buddhas have.’

“At that time, Bodhisattva Maitreya came before the Buddha and said:

“‘Blessed One, immeasurable great bodhisattvas wish to hear the Tathagata speak of the merit of turning the wheel of the true Dharma. I beseech the Blessed One to explain clearly the nature of this turning of the Dharma wheel.’

“The Buddha said to Bodhisattva Maitreya and all the bodhisattvas:

“‘Good sons, the Dharma wheel is extremely profound because it cannot be grasped. The Dharma wheel is difficult to perceive because the two views must be abandoned. The Dharma wheel is difficult to awaken to because it is free from both mental engagement and non-engagement.

The Dharma wheel is difficult to comprehend because it can neither be discriminated by consciousness nor clearly understood by conceptual knowledge. The Dharma wheel is utterly pure because it can be realized only when the two obstructions have been eliminated. The Dharma wheel is exceedingly subtle because it is difficult to illustrate by analogy.

The Dharma wheel is supremely firm because it can be entered only by vajra wisdom. The Dharma wheel cannot be obstructed because it has neither boundary nor limit. The Dharma wheel is free from all conceptual proliferation because it is far removed from every form of clinging and attachment to external objects.

The Dharma wheel is inexhaustible because it constantly abides in non-retrogression. The Dharma wheel resounds far and wide because it is like space.

“‘O Bodhisattva Maitreya, the Dharma wheel reveals that the intrinsic nature of all dharmas is quiescent: neither arising nor ceasing, having no location, neither discriminable nor incapable of being discriminated. It reveals the true characteristic and leads directly to the shore of enlightenment—namely, emptiness, signlessness, wishlessness, and non-action. That essential nature is pure and free from all desire; it is synonymous with suchness, Dharma-nature, and ultimate reality.

It is indestructible and unbroken, neither grasping nor entangled; it skillfully enters the principle of dependent origination, transcends the two extremes, and does not abide in the middle. It cannot be overturned and accords with the effortless conduct of the Buddhas. It neither advances nor retreats, neither exits nor enters, and has nothing whatsoever to attain.

It cannot be expressed in words. Although this nature is one, its entry into all dharmas is nondual, and it cannot be rigidly fixed in any one place. It returns to the ultimate truth and enters the true characteristic of all dharmas.

The Dharma realm is equal, transcending every measure and every concept expressible in language. It cannot be comprehended through discriminating knowledge or illustrated by analogy. It is equal like space, free from the extremes of annihilationism and eternalism, and does not undermine dependent origination.

It is ultimately quiescent, never changing; it subdues every kind of Mara, vanquishes followers of non-Buddhist paths, crosses beyond the realm of birth and death, and enters the realm of the Buddhas. It is the path cultivated by those of noble wisdom, the realization of the pratyekabuddha fruition, and the destination toward which bodhisattvas proceed. The Buddhas praise it, and all Tathagatas realize it without distinction.’

Maitreya Bodhisattva, such is the essential nature of the turning of the Dharma wheel. Therefore, anyone who turns the Dharma wheel in this manner is a Buddha, One of Right Knowledge and Vision, One Who Is Naturally Awakened, a Dharma King, a Guide or Great Guide, a Leader of Merchants, One Who Is Completely Sovereign, One Who Is Sovereign in the Dharma, One Who Turns the Dharma, a Donor of the Dharma, a Great Donor, One of Wholesome Conduct, One Who Is Perfect, One Whose Aspirations Are Fulfilled, One Who Expounds the True Dharma, One Who Has Discovered the True Dharma, One Who comforts and consoles all suffering beings, One Who Abides in Ease, One Who courageously conquers every obstacle, One Who creates light that dispels all darkness and delusion, One Who raises aloft the lamp of truth,

the Great King of Physicians, the Good Physician Who heals the maladies of the world, One Who has uprooted every defiling poison, One Who has attained the wisdom that ends every obstruction, One Who comprehensively observes, knows, and thoroughly understands all the faculties of beings, One of Universal Vision, the Universally Worthy One, One Who radiates light everywhere, and One Who is dignified and free from attachment.

Because he is like the great earth, he is called the Impartial One; because he is like Mount Sumeru, king of mountains, he is called the Immovable One; because he has perfected virtues surpassing all those of the world, he is called the Most Honored One; because he has attained all dharmas, he is called the One Whose Crown Cannot Be Seen; because he has transcended every worldly affliction, he is called the Radiant Lamp; because he has attained the most profound and ultimate supreme depth, he is called the Vast Ocean; because he fully possesses all the Dharma treasures of the factors of awakening, he is called the Repository of Unfettered Treasures; because his mind is liberated, he is called the Undefiled One;

because he thoroughly understands all dharmas, he is called the Non-retrogressing One; because, for the benefit of all beings, he makes no distinction of place, he is called Like the Wind; because he burns away every affliction, he is called Like Fire; because he washes away all discriminating afflictions, he is called Like Water; because he enters the realm of Dharma in equality, abiding neither in the middle nor upon either shore, and because his wisdom, superknowledges, unobstructedness, and mastery are sovereign, he is called Like Space; because he eliminates every obstruction, he is called One Who Abides in Unobstructed Wisdom; because the wondrous functioning of his eye-dhatu transcends every worldly limitation, he is called One Who Pervades the Entire Dharma Realm;

because his body is undefiled amid every worldly realm, he is called the Supreme One, the One of Immeasurable Wisdom, the Dharma Teacher of the World, the One Who Subdues All, the Transcendent One, the One Undefiled by Worldly Dharmas, the Supreme One in the World, the Sovereign One in the World, the Great Person in the World, the Refuge and Reliance of the World, the One Who Has Reached the Other Shore of the World, the Radiant Lamp of the World, the Supremely Honored One in the World, the Benefactor of the World, the One Who Conforms with the World, the One Who Thoroughly Understands All Worldly Matters, the Teacher of the World, the One Worthy of the World’s Offerings, the Great Field of Merit, the Supreme One, the Incomparable One, the One Who Surpasses All Beings,

the Ever-Truthful One, the One Whose Mind Abides in Equality toward All Dharmas, the One Who Has Attained the Way, the One Who Clearly Reveals the Right Path, the One Who Explains the Right Path, the One Who Has Transcended Every Realm of Mara, the One Who Has the Power to Subdue the Maras, the One Who Has Transcended Birth and Death and Attained Purity and Bliss, the One Who Has Abandoned the Darkness of Ignorance, the One Who Has Completely Ended Every Doubt and Delusion, the One Who Has Abandoned Every Affliction, the One Who Has Abandoned Every Craving, the One Who Has Eliminated Every Delusion of Views, the Liberated One, the Pure One, the One Who Has Abandoned Greed, Hatred, and Delusion, the One Who Has Extinguished Every Outflow of Existence,

the One Who Has Attained the Purity and Liberation of Mind and Wisdom, the One Possessing Knowledge of Former Lives, the Great Naga, the One Whose Work Is Done, the One Who Has Laid Down Every Burden, the One Who Seeks No Personal Gain, the One Far Removed from Every Bond of Birth and Death, the One Who Has Attained Right Knowledge and Whose Wholesome Mind Is Liberated, the One Who Has Skillfully Attained Complete Mastery and Liberation of Mind, the One Who Has Perfected the Paramita of Giving, the One Who Has Perfected the Paramita of Moral Discipline, the One Who Has Perfected the Paramita of Patience, the One Who Has Perfected the Paramita of Diligence, the One Who Has Perfected the Paramita of Meditation, the One Who Has Perfected the Paramita of Wisdom,

the One Who Has Fulfilled Every Great Vow, the One Who Abides in Great Loving-Kindness, the One Who Abides in Great Compassion, the One Who Abides in Great Sympathetic Joy, the One Who Abides in Great Equanimity, the One Who diligently gathers in and transforms all beings, the One Who Has Attained Unobstructed Eloquence, the One Who Has Established a Great Refuge for the World, the One of Great Wisdom, the One Who Has Perfected Every Mindfulness, Wisdom, Practice, and Awakening; the One Who Has Attained Right Mindfulness, Right Effort, the Right Bases of Spiritual Power, the Five Faculties, the Five Powers, and the factors of awakening consisting of samatha and vipashyana;

the One Who Has Crossed the Great Ocean of Birth and Death, the One Who Abides upon the Shore of Liberation, the One Who Abides in the Realm of Tranquility, the One Who Has Reached the Place of Security, the One Who Has Reached the Place of Fearlessness, the One Who Has Subdued and Destroyed the Maras of Affliction, the Lion among Men, the One Who Has Ended Every Fear concerning his own body, the Stainless One, the One Who Thoroughly Understands All, the One Who Fully Possesses the Three Knowledges, and the One Who Has Crossed the Four Great Rivers in the realm of birth and death.

Because he firmly masters and governs all matters, he is called a kshatriya; because he is far removed from every fault and defiling desire, he is called a brahmin; because he destroys every form of ignorance, he is called a bhikshu; because he has transcended temptation and attachment, he is called a shramana; because he has completely ended all outflows, he is called pure; because he possesses the Ten Powers, he is called One of Great Power; because his body, speech, and mind have all been fully cultivated, he is called the Blessed One;

because he is the Dharma King, he is called the King of Kings, the One Who Turns the Supreme Dharma Wheel, the One Who Benefits All Beings, the One Who Expounds the Everlasting and Immutable Dharmas, the One Who Holds Every Station of Wisdom, the One Who Has Perfected the Seven Precious Dharmas of Awakening, the One Who Has Attained Every Realm of the Dharma treasures, the One Beheld and Honored by All, the One Who Has the Power to Tame Those Most Difficult to Tame, the One Who Can Skillfully Confer Predictions upon bodhisattvas, the One Who Fully Possesses the Seven Pure Treasures, the One Who Has Perfected Every Bliss, the One Whose Mind Is Always Free and Unattached, the One Who Brings Bliss to All Beings, the One Who Has Attained the Supreme Vajra Wisdom,

the One Whose Vast Vision Encompasses All, the One Whose Cognition of All Dharmas Is Unobstructed, the One of Vast Wisdom Who Possesses Great Superknowledges and Wondrous Powers, the One Who Propagates the Great Dharma, the One Revered and Honored by All Beings in the World without Weariness, the One Who Always Radiates Supremely Pure Light, the One Who Is Always Close to All Beings in the World, the One Who Thoroughly Understands All the Faculties of Beings, the One of Great Majestic Dignity, the One Who Is Always Reverently Surrounded by Those Still in Training and Those Beyond Training, the One Whose Light Shines Everywhere, the Great King of Banners, the One of All-Pervading Radiance, the One Whose Great Light Universally Illuminates, the One Who Is Wise before Every Challenge,

the One Who Has Completely Ended All Discrimination, the One of Universally Illuminating Radiance, the One Who Has Reached the Realm of the Profound Prajnaparamita Light, difficult to know, difficult to see, and difficult to comprehend, the Great Brahma, the One of Tranquil Majesty, the One Who Has Perfected Every Supreme Practice, the One Who Fully Possesses the Wondrous Marks and Features,* the One who is by all people

never wearisome to behold; the One whose faculties are all quiescent; the One whose provisions for awakening are ever complete; the One who has attained gentleness, harmony, and graciousness; the One who has attained supreme serenity; the One who has completely subdued his faculties; the One regarded as a well-tamed king of elephants; the One who is like a limpid pool. Endowed with the thirty-two excellent marks, he is therefore called the One who has utterly ended every obstructive habitual tendency.

Endowed with the eighty minor characteristics that further adorn his physical form, he is therefore called the One of supremely sublime form and marks. As the Supreme Man and Tamer of Beings, he is therefore honored as the One who has attained the Four Fearlessnesses. Fully endowed with the eighteen distinctive qualities of the Buddhas, he is therefore honored as the Teacher of gods and humans.

Having accomplished all deeds, he is called the One who has attained the purity and rectitude of the three kinds of karma. Having perfected every aspect of purified wisdom, he is called the One who abides in the realm of empty space. Having fully realized the equality of the dependent origination of all dharmas, he is called the One who abides in signlessness.

Being unattached to all aspirations, he is called the One who abides in wishlessness. Having abandoned every bond of the realms of existence, he is called the One who practices without effort. Having reached the wisdom-realms of signlessness, the characteristic of empty space, and the true suchness of the Dharma realm, he is called the One who speaks truthful words and has utterly ended all false and deceitful speech.

Contemplating the illusory nature of things as like a mirage in the desert, a dream, the moon in water, an echo in a deep valley, or an image in a mirror, he is called the One who dwells in the seclusion of aranya. His dignified bearing in walking and standing serves to tame sentient beings; therefore, he is called the One who moves with ease, untainted by faults. Having eradicated all ignorance, afflictions, craving, and desire, he is called the citadel of the true Dharma.

Creating the causes of nirvana, he is called the One whose seeing and hearing both bring benefit. Having transcended the Desire Realm, he is called the One who has departed from the mire of birth and death. Having transcended the Form Realm, he is called the One who has destroyed every shadow of Mara’s host.

Having transcended the Formless Realm, he is called the One who has raised the banner of wisdom. Possessing the Dharma body and the wisdom body, he is called the One who appears from boundless and precious worldly merit. As the blossom of wisdom matures into the fruit of liberation, he is likened to a great tree.

Because he is exceedingly difficult to encounter, he is called the udumbara flower. Because all aspirations are fulfilled according to one’s wishes, he is called the One as precious as the mani jewel. Because all deeds are accomplished, he is called the One whose hands and feet possess the excellent marks.

Because, while dwelling in the realm of birth and death, he steadfastly and completely maintains the pure conduct without ever wavering, he is called the One whose soles are fully adorned with noble marks. While dwelling in the realm of birth and death, he made offerings to and supported his parents, venerable elders, and those worthy of offerings in accordance with the true Dharma; he became a refuge for those without refuge and never took life.

Therefore, he is called the One whose long hands and feet are fully endowed with noble marks. While dwelling in the realm of birth and death, he vowed never to take life, expounded the merit of refraining from taking life, urged sentient beings not to take life, and rescued and protected living beings. Therefore, he is called the One whose hands and feet are soft and delicate.

In the realm of birth and death, he always made offerings to his parents, served venerable elders and those worthy of offerings, presented them with fine and precious oils and milk, and personally attended them cheerfully without ever growing indolent. Therefore, he is called the One whose hands and feet are endowed with the excellent marks. While dwelling in the realm of birth and death, he always cultivated the practices of generosity, kind speech, beneficial conduct, and cooperation in order to embrace sentient beings.

Therefore, he is called the One who possesses the excellent mark of level soles. While dwelling in the realm of birth and death, he always increased the supreme dharmas. Therefore, he is called the One who possesses the excellent mark of all bodily hairs curling to the right and pointing upward.

While dwelling in the realm of birth and death, he always personally swept, restored, repaired, and made offerings to the stupas of the Buddhas, the Tathagatas. Upon hearing the Dharma body of the Tathagata spoken of, his heart stirred with emotion, and he regarded it as wondrous and rare. He also expounded the true Dharma for sentient beings, causing all who heard it to give rise to a sense of wonder and rarity.

Therefore, he is called the One who possesses the excellent mark of slender, rounded calves like those of the king of deer. While dwelling in the realm of birth and death, he always penetrated the true Dharma, received, retained, read, recited, and practiced it accordingly. He awakened to the profound and subtle nature of the scriptures as skillful means for bringing both himself and others to liberation.

To sentient beings oppressed by the sufferings of aging, sickness, and death, he constantly expounded the sublime Dharma and became their refuge, never giving rise to arrogance. Therefore, he is called the One who possesses the excellent mark of a concealed male organ.

While dwelling in the realm of birth and death, he always revered sramanas and brahmins, gave clothing in generosity, manifested pure virtue, cultivated the ten wholesome deeds, was ever conscious of shame, and also instructed others to persevere steadfastly in practice. Therefore, he is called the One who possesses the excellent mark of long, slender arms.

While dwelling in the realm of birth and death, he never caused sentient beings suffering or killed them, and his three kinds of karma—body, speech, and mind—were always in harmony with a compassionate heart. Therefore, he is called the One who possesses the excellent mark of a body like a nyagrodha tree.

While dwelling in the realm of birth and death, he was always moderate and measured in eating and drinking. Whenever he encountered the sick, he provided medicine. Toward lowly sentient beings, he always gave rise to compassion.

He also frequently repaired ruined temples and stupas or built new ones. To sentient beings burdened by fear, he often gave the gift of fearlessness. Therefore, he is called the One who possesses the excellent mark of a soft and radiant body.

While dwelling in the realm of birth and death, he always made offerings to his parents, teachers, elders, and those worthy of offerings; presented them with fine and precious milk, oils, and other delicacies; bathed them with clear, warm water; anointed them with fragrant substances; and gave them supreme necessities such as houses, clothing, food, drink, and medicine so that they might dwell in peace. He also sprinkled fragrant water throughout the shrines and stupas of the Tathagatas and adorned the Buddha stupas with incense, flowers, banners, streamers, and precious parasols.

Therefore, he is called the One who possesses the excellent mark of a body radiant with the color of pure gold.

While dwelling in the realm of birth and death, he constantly practiced loving-kindness, compassion, patience, and forbearance; never caused sentient beings suffering or harm; and instructed sentient beings to cultivate the ten wholesome deeds. He used gold to fashion images of the Tathagata and to construct temples and stupas; used gold pigment to embellish images of the Tathagata, temples, and stupas; applied finely powdered gold leaf to Buddha images, temples, and stupas; adorned Buddha images and Buddha stupas with precious banners, streamers, and parasols, making them still more magnificent; and gave clothing, food, and drink to sentient beings as threefold beneficence.

Therefore, he is called the One who possesses the excellent mark of a single soft hair growing from every pore of his body, each emitting a distinct and clearly discernible light.

While dwelling in the realm of birth and death, he always drew near to good spiritual friends and frequently inquired about right and wrong dharmas, which dharmas should be cultivated, and which dharmas were of superior, middling, or inferior grade. He chose virtuous teachers and wholesome dharmas and diligently cultivated them, and he always swept and cleaned the Buddha’s temples and stupas. Therefore, he is called the One who abides in the seven noble places.

Throughout the realm of birth and death, he always wholeheartedly made offerings to his parents and to those worthy of offerings, such as ascetics and brahmins—all who deserved honor and reverence. To poor, humble, and lowly beings who had wishes and needs, he provided clothing, food and drink, bedding and seats, and medicines according to their aspirations. He also took care to restore gardens, groves, ponds, and wells, and provided the means for those who undertook such repairs. Therefore, he is called the One Possessing the Auspicious Mark of an upper body majestic like that of a lion.

Throughout the realm of birth and death, he always made offerings to his parents, teachers, elders, and those worthy of offerings. He showed no contempt or arrogance toward those of lowly station, but instead compassionately aided them. His power of resolve in such circumstances always remained steadfast and never regressed or failed. Therefore, he is called the One Possessing the Auspicious Mark of ankles whose bones do not protrude.

Throughout the realm of birth and death, he always examined his own faults, did not contend over victory or defeat, completely abandoned all fierce quarrels and struggles, and kept the three karmic activities of body, speech, and mind pure. Therefore, he is called the One Possessing the Auspicious Mark of level and full shoulders.

Throughout the realm of birth and death, he always gave rise to reverence and admiration toward ascetics and brahmins, welcomed and escorted them with proper courtesy, and carefully retained their teachings so as to attain a fearless mind. He often exhorted those prone to disputes and litigation to abandon them. He also instructed the hosts of Mara and all sentient beings to cultivate the path of loyalty and filial devotion, practice wholesome karma, and propagate the Buddha-Dharma. Therefore, he is called the One Possessing the Auspicious Mark of a chin like that of a lion.

Throughout the realm of birth and death, he fully provided whatever sentient beings desired for their peace and happiness. He also skillfully comforted and consoled them with words, causing them always to rejoice. His power of resolve in such circumstances was always maintained firmly and steadfastly. Therefore, he is called the One Possessing the Auspicious Mark of a full set of forty teeth.

Throughout the realm of birth and death, he never spoke embellishing words or incited others to quarrel. Whenever fierce disputes or litigation arose, he always reconciled both parties and caused them all to rejoice. Therefore, he is called the One Possessing the Auspicious Mark of two rows of teeth that meet closely and evenly.

Throughout the realm of birth and death, he always kept far away from evil deeds and cultivated wholesome practices. He frequently gave sentient beings such things as milk, butter, and clean clothing. He used good, pure earth to plaster, repair, and clean the Buddha's stupas, and offered various fresh flowers at those stupas. Because these meritorious deeds were always brought to completion, he is called the One Possessing the Auspicious Mark of two rows of teeth that are white, even, and beautiful.

Throughout the realm of birth and death, all his words caused sentient beings to give rise to peace, joy, and delight. He always treated everyone with an impartial mind, never scrutinized the faults of others, and frequently expounded the true Dharma to instruct all beings. Therefore, he is honored as the One Who Has Attained the Supreme Taste among all the flavors of the world.

Throughout the realm of birth and death, he never caused suffering or affliction to sentient beings. Whenever anyone was oppressed by suffering, he exerted himself to treat and remove it according to the circumstances. He also provided rare and excellent foods according to their wishes, without any stinginess or miserliness. Therefore, he is called the One Possessing the Auspicious Mark of a refined voice that carries far, like the voice of Brahma.

Throughout the realm of birth and death, he never spoke falsely, harshly, savagely, or abusively. He always abided in the four divine abodes of loving-kindness, compassion, sympathetic joy, and equanimity. With a gentle and harmonious voice, he taught the Dharma for sentient beings, causing them all to give rise to joy, faith, and acceptance. Therefore, he is called the One Possessing the Auspicious Mark of deep-blue eyes.

Throughout the realm of birth and death, he always showed reverence toward his parents, teachers, and elders, and regarded all sentient beings as his own children. If anyone came seeking aid, he helped them with a mind of loving-kindness and compassion. He instructed sentient beings constantly to contemplate images of the Buddha and the Buddha's stupas and shrines. Therefore, he is called the One Possessing the Auspicious Mark of eyelashes like those of a king of bulls.

Throughout the realm of birth and death, his mind was never base or fainthearted, and his intention was always vast and noble. He frequently instructed sentient beings to cultivate the unsurpassed Dharma and to leave all sorrow far behind. The ease and freedom of his mind were revealed in his smile. He drew near to good spiritual friends and always offered words of comfort and exhortation. Therefore, he is called the One Possessing the Auspicious Mark of a broad and long tongue.

Throughout the realm of birth and death, he always kept far away from every kind of erroneous speech. He constantly honored and praised shravakas, pratyekabuddhas, bodhisattvas, Tathagatas, and Dharma teachers. He received, upheld, read, recited, and copied the scriptures, and explained and instructed others to practice in accordance with the Dharma. Therefore, he is honored as the One Possessing the Auspicious Marks of the ushnisha upon the crown of his head and the invisible crown.

Throughout the realm of birth and death, he always respectfully bowed to his parents, venerable elders, ascetics, and brahmins. He anointed or sprinkled their feet with various fragrant oils, or made their hair fragrant and clean. Whenever anyone came to him, he respectfully placed garlands of fresh flowers around their neck. Therefore, he is honored as the One Possessing the Auspicious Mark of a tuft of fine white hair between the eyebrows, curling to the right and constantly emitting pure radiance.

Throughout the realm of birth and death, he often arranged great assemblies of giving, fully providing for beings according to their wishes, while also encouraging them to cultivate the practice of generosity in the same way. He constantly remained close to good spiritual friends and never abandoned them. He sought the Dharma, honored his teachers and elders, did not shrink from hardship, and was never indolent.

To shravakas, pratyekabuddhas, bodhisattvas, Tathagatas, parents, teachers, and elders, he constantly made offerings of fragrant oils, incense, lamps, and other things. He also fashioned majestic and beautiful images of the Tathagata, adorning them solemnly with precious objects, and used precious white substances to form the auspicious white urna between the eyebrows of the Tathagata’s images. He further exhorted and instructed beings to arouse the aspiration for unsurpassed bodhi and caused them to cultivate immeasurable wholesome practices.

Therefore, he is revered as the One endowed with auspicious marks who has attained the mighty power of vast aspiration; the One who has perfected strength like that of Narayana; the One who has fully attained the Tathagata’s fearless power of vows; the One who expounds the true Dharma without error; the One awakened to the ineffable; the One fully endowed with the power of vows that enables beings, according to their respective capacities, to understand the true Dharma; the One who never loses right mindfulness; the One who never entertains mistaken thought; the One who thoroughly knows the true minds of all beings; the One who has attained the mind of equanimity through non-analytical cessation; the One who constantly cultivates all samadhis; the One whose diligence never regresses;

the One whose wisdom never regresses; the One whose liberation never regresses; the One whose knowledge and vision of liberation never regress; the One whose wisdom causes every action of body, speech, and mind to accord with wisdom; the One who has attained wisdom that contemplates the past, present, and future without obstruction; the One who has attained unobstructed liberation; the One who skillfully enters into all the activities of beings; the One who always teaches the Dharma appropriately; the One fully capable of transcending every sound and form and reaching the further shore of liberation; the One able to respond in every kind of different voice; the One whose voice is like that of the kalavinka bird; the One whose voice resounds like a celestial drum;

the One whose voice is like celestial music; the One whose voice is like the trembling of the great earth; the One whose voice is like the roaring of the great ocean; the One whose voice is like the cry of a Dragon King; the One whose voice is like the rolling and movement of gathering clouds; the One who has attained every kind of voice possessed by the myriad beings; the

One who is unattached and unobstructed, causing all who come to behold him to give rise to joy; the One whom Brahma, Shakra, and the Four Heavenly Kings constantly visit and make offerings to; the One whom asuras, kinnaras, and mahoragas behold with inexhaustible joy; the One whose instructions the assembly of shravakas obediently carries out; the One whom the bodhisattvas reverently praise; the One who teaches the Dharma without seeking anything; the One whose every sentence and every word in teaching the Dharma benefits the myriad beings; and the One whose teaching of the Dharma always accords with both principle and capacity.

Bodhisattva Maitreya, I have spoken only briefly of the Tathagata’s virtues. Were I to explain them fully, even throughout an entire kalpa I could not exhaust them.

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

Without place, without conceptual proliferation,

Neither arising nor ceasing;

Its essential nature is empty and quiescent—