Toh 229The Noble Great Vehicle Sūtra “Discussions of Thus-Gone Ones”

Summary

Discussions of Thus-Gone Ones begins in the Jeta’s
Grove as the Buddha Śākyamuni emerges from a three-month-long meditative absorption. It is
revealed that while he was absorbed in this meditative state, he was actually having
conversations with many other buddhas across many worlds, discussing the essential nature
of all phenomena. The bulk of the text, then, consists of the Buddha Śākyamuni relaying
these conversations and responding to the questions of various audience members. From
these exchanges we learn that all things, ranging from ordinary flowers up to the
awakening of the buddhas themselves, share a nonconceptual, ineffable basis.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the supervision of
Chokyi Nyima Rinpoche. The translation was produced by Benjamin Ewing, who also wrote the
introduction. Andreas Doctor compared the translation with the original Tibetan and edited
the text. Tenzin Sangpo also assisted with several difficult passages.

The translation was completed under the patronage and supervision of 84000:
Translating the Words of the Buddha.

The generous sponsorship of 马珂和王晓娟, which helped
make the work on this translation possible, is most gratefully acknowledged.

Introduction

Discussions of Thus-Gone Ones takes place in the
Jeta’s Grove at the end of the monsoon. It begins with the Buddha Śākyamuni emerging
from a meditative absorption in which he has rested for the entire three-month rainy
season retreat. A variety of beings arrive to pay homage and ask the Buddha what he
has been occupied with in this meditative state. In response, the Buddha reveals that
he has been engaged in conversation with other buddhas across a number of worlds. The
text then consists primarily of the Buddha relaying those conversations to various
interlocutors, beginning with Mañjuśrī, and replying to their questions about the
meaning of these discussions. From their conversations, we learn that the buddhas take
turns asking each other about the fundamental nature and basis of their awakening.
Rather than offering direct answers to these questions, the buddhas make use of a
series of equivalencies to indirectly point out the nonconceptual basis on which their
awakening is founded. In order to make the point that this nonconceptual basis is in
fact shared by all phenomena, they equate their awakening to a wide range of worldly
phenomena, including even the ignorance of beings and various negative deeds. Thus, it
appears that the central teaching of this discourse is the revelation that all
phenomena, including buddhas themselves, share one fundamental basis.

While the Tibetan version has no structural divisions, the sūtra can be
understood to have five parts based on its narrative turns. The first part consists of
a conversation between the Buddha and the bodhisattva Mañjuśrī in which the Buddha
describes many of his conversations with other buddhas in other worlds. In this
section we learn that buddhas of the past and future also teach this sūtra at the
exact spot at which the Buddha is currently teaching it. We also learn about the
absorption through which the Buddha Śākyamuni is able to communicate with buddhas
across various world systems. The second part consists of a visit from King Prasenajit
of Kośala and his conversation with the Buddha, which includes a teaching on four
important principles that a Buddhist king should observe and a teaching on the
nonconceptual, empty nature of all phenomena. The third and fourth parts consist of
conversations between the Buddha Śākyamuni and various members of the audience, in
which they discuss the nonconceptual nature of phenomena as well as the benefits of
receiving this teaching. Here the Buddha reveals that an inconceivably large number of
buddhas who exist in various worlds are all simultaneously expounding this very same
teaching. The Buddha also reveals that the absorption through which he communicates
with the other buddhas is called freedom from the realm of
phenomena. The fifth and final part of the teaching begins with a
student named Heart of the Glorious Lotus making an offering of his understanding of
the Buddha’s teaching on the inconceivable nature of phenomena. In response to
questioning from Śāriputra, he causes himself to disappear in order to demonstrate the
way words are merely symbolic designations used to describe things that do not exist
in any ultimate sense.

We know very little historically about this text. To the best of our
knowledge, a Sanskrit version of this sūtra is no longer extant. It also appears that
it was never translated into Chinese. Hence, the only witness we have today is the
Tibetan translation included in the Kangyur. In the absence of any Sanskrit manuscript
or Chinese translation, it is difficult to determine much about the history of this
scripture in India and East Asia, or to evaluate its importance in Buddhist India.

The colophon of the Tibetan translation states that it was produced by the
Indian paṇḍita Jñānagarbha and the Tibetan monk named Palgyi Yang (Tib. dpal gyi dbyangs), and was subsequently
edited during the same period by the prolific translator Paltsek. Thus, the Tibetan
translation, which we have rendered into English here, would have been completed
during the early translation period, a dating that is also attested to by the text’s
inclusion in the early ninth-century Denkarma (Tib. ldan
dkar ma) catalog. In Tibet, we are only aware of one citation of Discussions of Thus-Gone Ones from the scholar Chökyi Drakpa (Tib.
chos kyi grags pa, 1595–1659), who mentions
this text as scriptural proof of the existence of an infinite number of buddhas. Apart
from that, it does not appear that this text had a large influence within the Tibetan
scholastic tradition.
Within the Degé Kangyur, this text is placed immediately after another similarly
titled sūtra, Discussions of Buddhas (Buddhasaṅgīti, sangs rgyas bgro
ba, Toh 228). The exact
relationship, if any, between these two texts is unclear to us, but both are similar
in presenting accounts of the Buddha Śākyamuni’s discussions with other buddhas across
world systems.

The translation presented here was made based on the Degé edition, in
consultation with the Comparative Edition (dpe bsdur
ma) and the Stok Palace manuscript edition.

The Translation

The Noble Great Vehicle Sūtra

Discussions of Thus-Gone Ones

Homage to all buddhas
and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in Śrāvastī, in
Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great monastic assembly of one
thousand two hundred fifty monks. At that time, the Thus-Gone One remained in
meditative seclusion for three months, sustained by a single alms meal. When those
three months had elapsed, youthful Mañjuśrī went to the Blessed One, bowed down at his
feet, and sat to one side. Venerable Śāriputra also went to the Blessed One when those
three months had elapsed, bowed down at his feet, and sat to one side. In the same
way, everyone else among the one thousand two hundred fifty hearers—including the
elders venerable Mahāmaudgalyāyana, venerable Mahākāśyapa, venerable Mahākātyāyana,
venerable Mahākauṣṭhila, venerable Kapphiṇa, venerable Amogharāja, venerable Subhūti,
venerable Pūrṇamaitrāyaṇīputra, venerable Upāli, venerable Revata, venerable
Kālodāyin, venerable Ānanda, venerable Yaśodeva, venerable Rāṣṭrapāla, venerable
Śroṇakoṭīviṃśa, and venerable Rāhula—all went to the Blessed One, bowed down at his
feet, and sat to one side. Moreover, a total of five thousand bodhisattvas—including
the noble sons Bhadrapāla, Ratnasambhava, Guṇagupta, Holder of the Swords, Naradatta, Varuṇa,
Indradatta, Giving Faith, and Naradatta—all went to the Blessed One, bowed down at his
feet, and sat to one side. Śakra, king of the gods, together with the gods of the
Heaven of the Thirty-Three, also went to the Blessed One, bowed down at his feet, and
sat to one side. The gods Santuṣita, Śrībhadra, and Nirmāṇa also went to the Blessed
One, bowed down at his feet, and sat to one side. Brahmā, the lord of the Sahā
universe, together with many thousands of gods, also went to the Blessed One, bowed
down at his feet, and sat to one side. The gods Īśvara, Maheśvara, and
Praśāntavinīteśvara, along with many thousands of divine beings from the pure realms,
also went to the Blessed One, bowed down at his feet, and sat to one side. Moreover,
the gods Sūrya and Candra also went to the
Blessed One, bowed down at his feet, and sat to one side.

At that point youthful Mañjuśrī rose from his seat, draped his upper robe over
one shoulder, and knelt with his right knee on the ground. With his palms joined, he
bowed toward the Blessed One and asked, “Blessed One, how did you spend the last three
months? The faculties of the Blessed One are so clear, your face is so pure, and your
complexion is so bright!”

The Blessed One replied, “Mañjuśrī, I have spent three months having
discussions about buddhas. Mañjuśrī, I have spent three months having discussions
about thus-gone ones and having discussions about the Dharma.”

Mañjuśrī asked, “Blessed One, how were your discussions about buddhas,
discussions about thus-gone ones, and discussions about the Dharma? Blessed One, what
was the essence of those discussions about buddhas, thus-gone ones, and the Dharma?
Blessed One, it would be excellent if you would share the discussions between yourself
and the thus-gone ones with us, if we are suitable recipients.”

The Blessed One gave his approval to youthful Mañjuśrī, saying, “Mañjuśrī,
excellent, excellent! Mañjuśrī, it is excellent that you thought to ask the Thus-Gone
One about the essence of my discussions with the thus-gone ones. Mañjuśrī, you have
served the victorious ones of the past and generated roots of virtue with many
hundreds of thousands of buddhas. Even though you already served many hundreds of
thousands of buddhas, Mañjuśrī, it is because of the strength of these noble sons and
daughters that you now speak about those Dharma discussions.

“Mañjuśrī, those individuals who encounter this teaching on the discussions
about buddhas, discussions about thus-gone ones, and discussions about the Dharma will
not encounter the wicked Māra. Mañjuśrī, those noble sons and daughters who encounter
this teaching on the discussions about buddhas, thus-gone ones, and the Dharma will
behold the Thus-Gone One before them. You should know that I will also see them.
Mañjuśrī, I will see those noble sons and daughters who encounter this teaching on the
discussions about buddhas, discussions about thus-gone ones, and discussions about the
Dharma, and I will see those who reject it as well.

“Mañjuśrī, those noble sons and daughters who do not reject this teaching will
be faithful, trusting, sincere, and honest, and they will have perfect behavior and
motivation. Furthermore, Mañjuśrī, those noble sons and daughters will develop
discipline. They will not be lazy, covetous, or malicious. They will not be careless
or stingy. Mañjuśrī, such noble sons and daughters will develop discipline. They will
be free of laziness, covetousness, malice, and stinginess. They will develop
mindfulness, intelligence, and understanding. They will have perfect modesty, they
will act diligently, and their trust will be great.”

To that Mañjuśrī replied, “Blessed One, in that case, now is the time for the
Blessed One to teach and explain the absorption of the teaching on the discussions
about buddhas, discussions about thus-gone ones, and discussions about the Dharma,
right here before the gods, humans, and asuras—here before the whole world including
its gods. Well-Gone One, the time has come for it. When we have heard it from the
Blessed One, we will remember what you say.”

The Blessed One replied, “Mañjuśrī, for that reason, listen carefully and pay
attention. I shall now explain.”

Youthful Mañjuśrī replied, “Very well, Blessed One,” and he listened as the
Blessed One had instructed.

The Blessed One continued, “Mañjuśrī, to the east, beyond one thousand buddha
fields, is the world known as Abhirati. There, the thus-gone, worthy, perfect Buddha
Akṣobhya resides, flourishes, prospers, and teaches Dharma. Mañjuśrī, there I asked
the thus-gone, worthy, perfect Buddha Akṣobhya, ‘On what basis did the thus-gone,
worthy, perfect Buddha Akṣobhya fully awaken to unexcelled and perfect buddhahood?’
Mañjuśrī, the thus-gone Akṣobhya replied to me, ‘I fully awakened to unexcelled and
perfect buddhahood on the basis of childish, ordinary beings’ perception of a self.’
Mañjuśrī, I then asked the thus-gone Akṣobhya, ‘What is the basis for childish,
ordinary beings’ perception of a self?’ He replied to me, ‘Since it is based on
ignorance, childish, ordinary beings’ perception of a self is baseless. It is on such
a basis that I fully awakened to unexcelled and perfect buddhahood.’ Mañjuśrī, the
thus-gone Akṣobhya then asked me, ‘On what basis did the
greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’
Mañjuśrī, I then replied to the thus-gone Akṣobhya, ‘I fully awakened to unexcelled
and perfect buddhahood based on the manifestation of the sixty-two convictions that
childish, ordinary beings maintain.’ Mañjuśrī, the thus-gone Akṣobhya asked me, ‘On
what basis do the sixty-two convictions of childish, ordinary beings manifest?’
Mañjuśrī, I replied to the thus-gone Akṣobhya, ‘The sixty-two convictions of childish,
ordinary beings manifest based on fully engaging in the phenomena of the mind and
mental factors that are the basis of illusory beings. I fully awakened to unexcelled
and perfect buddhahood on that same basis.’ Such were the questions in the discussion
we had by means of the mind.

“Furthermore, Mañjuśrī, in the eastern direction, the thus-gone, worthy,
perfect Buddha Well Protected asked me, ‘On what basis did the Thus-Gone One, the
greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect
buddhahood?’ Mañjuśrī, I said to the Thus-Gone One, ‘I fully awakened to unexcelled
and perfect buddhahood based on the manifestation of desire, aversion, and delusion,
which form the basis for childish, ordinary, ordinary beings.’ Mañjuśrī, the Thus-Gone
One then asked me, ‘On what basis do the desire, aversion, and delusion of childish,
ordinary beings manifest?’ Mañjuśrī, I replied to the Thus-Gone One, ‘The
desire, aversion, and delusion of childish, ordinary beings manifest on the basis of
the realm of the inconceivable.’ ”

Youthful Mañjuśrī then asked the Blessed One, “Blessed One, why is it that the
realm of the inconceivable is inconceivable?”

The Blessed One said, “Mañjuśrī, it is based on the absence of a basis known
as baseless that the desire,
aversion, and delusion of childish, ordinary beings manifest.

“Moreover, Mañjuśrī, I asked the thus-gone Well Protected, ‘On what basis did
the thus-gone, worthy, perfect Buddha Well Protected fully awaken to unexcelled and
perfect buddhahood?’ The Thus-Gone One told me, ‘I fully awakened to unexcelled and
perfect buddhahood based on the manifestation of the acts of immediate consequence of
childish, ordinary beings.’ ”

Youthful Mañjuśrī asked the Blessed One, “On what basis do the acts of
immediate consequence of childish, ordinary beings manifest?”

The Thus-Gone One said, “Mañjuśrī, the acts of immediate consequence of
childish, ordinary beings manifest on the basis of nonexistence. Mañjuśrī, it is like
this: when sleeping, a person may dream that they grab a poisonous snake, get bitten,
and die there. Due to the pain of their brush with death and the agony of dying, the
person may then awaken. However, as soon as they awaken, they will understand that
painful experience to be nonexistent. In that case, tell me, Mañjuśrī—was that person
bitten by a poisonous snake?”

“No, Blessed One, they were not.”

“Tell me, Mañjuśrī—since they were not bitten, did they suffer?”

“No, Blessed One, they did not. Why is that? Blessed One, just as that
poisonous snake did not exist, the one who was bitten also did not exist. Therefore,
how could their agony and experience exist?”

“In the same way, Mañjuśrī, all phenomena are devoid of a basis. Just as all
phenomena are devoid of a basis, so are the bite and the agony. Just as that agony is,
so too is the poisonous snake. Just as the poisonous snake is, so too are all
phenomena. Just as all phenomena are, so too are the acts of immediate consequence.
Just as the acts of immediate consequence are, so too is awakening. Just as awakening
is, so too is any basis. It is on such a basis that I fully awakened to unexcelled and
perfect buddhahood. Such were the questions in the discussion we had by means of the
mind.

“Furthermore, Mañjuśrī, in the east, I asked the thus-gone, worthy, perfect
Buddha Sumerukalpa, ‘On what basis did the thus-gone, worthy, perfect Buddha
Sumerukalpa fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, the
thus-gone Sumerukalpa replied, ‘I fully awakened to unexcelled and perfect buddhahood
based on the limits of the earth element, the water element, the fire element, the
wind element, and the space element.’ Mañjuśrī, thus-gone Sumerukalpa continued, ‘On what
basis did the thus-gone, worthy, perfect Buddha, the greatest of the Śākya kings,
Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully
awakened to unexcelled and perfect buddhahood on the same basis from which the
thus-gone Sumerukalpa teaches the six classes of beings.’ Such were the questions in
the discussion we had by means of the mind.”

“Furthermore, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha
Samantakusuma resides, flourishes, prospers, and teaches Dharma. I asked him, ‘On what
basis did the thus-gone, worthy, perfect Buddha Samantakusuma fully awaken to
unexcelled and perfect buddhahood? Furthermore, how was this buddha field manifested?’
Mañjuśrī, the thus-gone, worthy, perfect Buddha Samantakusuma replied, ‘I fully
awakened to unexcelled and perfect buddhahood on the basis of the first arousal of the
intention to attain awakening. This buddha field was manifested in the same way that
illusory beings have manifested the eight liberations.’ ”

Then youthful Mañjuśrī asked the Blessed One, “Blessed One, how did the
thus-gone Samantakusuma fully awaken to unexcelled and perfect buddhahood on the basis
of the first arousal of the intention to attain awakening?”

The Blessed One replied, “Mañjuśrī, that arousal of the intention to attain
awakening is unarisen, and it is also not arising now. So, the thus-gone, worthy, perfect
Buddha Samantakusuma fully awakened to unexcelled and perfect buddhahood on the basis
of the first arousal of the intention to attain awakening, which is like that.
Moreover, Mañjuśrī, the thus-gone Samantakusuma asked me, ‘On what basis did the
Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled
and perfect buddhahood?’ Mañjuśrī, I replied to that thus-gone one that I fully
awakened to unexcelled and perfect buddhahood on the basis upon which all desires are
known. Such were the questions in the discussion we had by means of the mind.

“Furthermore, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha
Transcendent Over All Misery resides, flourishes, prospers, and teaches Dharma. I
asked him, ‘On what basis did the thus-gone Transcendent Over All Misery fully awaken
to unexcelled and perfect buddhahood?’ The Thus-Gone One told me, ‘I fully awakened to
unexcelled and perfect buddhahood based on that which is the basis for the
manifestation of existence for childish, ordinary beings.’ Moreover, Mañjuśrī, the
thus-gone Transcendent Over All Misery asked me, ‘On what basis did the Thus-Gone One,
the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect
buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood based
on that which is the basis for the indiscernible beginning of all beings as they
rotate through saṃsāra.’ ”

Youthful Mañjuśrī asked the Blessed One, “What is the basis for the
indiscernible beginning of all beings as they rotate through saṃsāra?”

The Blessed One replied, “Mañjuśrī, it is upon ignorance that the
indiscernible beginning of all childish, ordinary beings is based.”

Mañjuśrī asked, “Blessed One, why is the beginning indiscernible?”

The Blessed One replied, “It is like this, Mañjuśrī: all phenomena lack
substance. I fully awakened to unexcelled and perfect buddhahood on the basis of that
lack of substance.”

Mañjuśrī asked, “Thus-Gone One, based on what absorption did you discuss these
topics?”

The Blessed One responded, “Mañjuśrī, the thus-gone ones discuss these topics
by abiding in the inconceivable and stainless absorption of the completely pure seal.
Mañjuśrī, even if there is not a single embodied buddha present, if one rests in that
absorption, several embodied buddhas will appear. Mañjuśrī, even if there is not a
single buddha field present, if one rests in that absorption, a variety of buddha
fields will appear. Mañjuśrī, even if there is not a single hearer present, if one
rests in that absorption, a variety of hearers will appear. Mañjuśrī, even if there is
absolutely no buddha speech in existence, if one rests in that absorption, a variety
of buddha speech will resound. Mañjuśrī, even if there is not a single piece of
knowledge present, if one rests in that absorption, a variety of things will be known.
Mañjuśrī, even if there is not a single being present, if one rests in that
absorption, many beings will be liberated.”

Mañjuśrī said, “Blessed One, how wonderful! This absorption is so vast! Blessed One, how
wonderful—this absorption is inconceivable! Blessed One, how wonderful—this absorption
is unobstructed! Blessed One, how wonderful—this absorption is difficult to
comprehend! Blessed One, how wonderful—this absorption is profound! Blessed One, how
wonderful—this absorption is transcendent!”

The Blessed One responded, “Mañjuśrī, it is like that; it is just as you have
said. Mañjuśrī, this absorption is vast. Mañjuśrī, this absorption is inconceivable.
Mañjuśrī, this absorption is unobstructed. Mañjuśrī, this absorption is difficult to
comprehend. Mañjuśrī, this absorption is profound. Mañjuśrī, this absorption is
transcendent.

“Mañjuśrī, because of resting in this absorption, I do not go from this buddha
field to any other buddha field in order to ask questions to those blessed buddhas.
Likewise, those blessed buddhas do not have to come to me. I ask them questions, and
they, likewise, ask me questions. Furthermore, while abiding in this world, I can ask
questions to those blessed buddhas who abide in the various other worlds. Likewise,
those blessed buddhas who abide in various other worlds can ask me questions while I
abide here. Mañjuśrī, while abiding in this absorption, my voice can be understood in
all buddha fields, and that sound reaches those blessed buddhas without interference.
Mañjuśrī, while abiding in this absorption, the voices of those blessed buddhas can
also be understood in all buddha fields, and they reach me without interference.
Mañjuśrī, while abiding in this absorption, I can also respond to those blessed
buddhas, and while they abide in this absorption they can respond to me.

“Mañjuśrī, it is like this analogy: A person might leave from here and go to a
large and great city where people are having conversations. As people are talking to
each other, echoing sounds can be heard. Tell me, Mañjuśrī—will one such echo
communicate with another echo? Or will the former echo be understood by the subsequent
echoes? Or will they mutually hear or know each other?”

Mañjuśrī responded, “Blessed One, the
subsequent echo will not hear or know the sound of the earlier echo. Why is that?
Blessed One, it is because echoes do not have conscious awareness. Not having
conscious awareness is a topic for discussion by means of the mind.”

The Blessed One said, “Furthermore, Mañjuśrī, in the east, I asked the
thus-gone, worthy, perfect Buddha Samantaprabha, ‘On what basis did the thus-gone,
worthy, perfect Buddha Samantaprabha fully awaken to unexcelled and perfect
buddhahood?’ Thus-gone Samantaprabha responded to me, ‘I fully awakened to unexcelled
and perfect buddhahood by relying on perception.’ I then asked, ‘How did you fully
awaken to unexcelled and perfect buddhahood by relying on perception?’ The Thus-Gone
One replied to me, ‘What is being based on perception like?’ Mañjuśrī, I responded to
that thus-gone one, ‘Being based on perception does not exist.’ He said, ‘Therefore, I
fully awakened to unexcelled and perfect buddhahood by being without a basis.’
Mañjuśrī, thus-gone Samantaprabha continued, ‘On what basis did the Thus-Gone One, the
greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect
buddhahood?’ Mañjuśrī,
I responded to the Thus-Gone One, ‘I awakened to unexcelled and perfect buddhahood on
the basis from which the thus-gone ones prophesy bodhisattvas for unexcelled and
perfect awakening.’ Such were the questions in the discussion we had by means of the
mind.

“Furthermore, Mañjuśrī, in the east, I asked the thus-gone, worthy, perfect
Buddha Lord Protector Cloud-Ruling Lamp, ‘On what basis did the thus-gone Lord
Protector Cloud-Ruling Lamp fully awaken to unexcelled and perfect buddhahood?’ He
told me, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the
realm of the inconceivable.’ Mañjuśrī, the Thus-Gone One continued, ‘On what basis did
the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to
unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and
perfect buddhahood on the basis of the nature of beings.’ ”

Youthful Mañjuśrī asked the Blessed One, “Blessed One, where does the
so-called ‘nature of beings’ reside?”

The Blessed One responded to youthful Mañjuśrī, “Mañjuśrī, I will give an
analogy so that you can understand this. Some others will also understand the meaning
of this analogy.
Mañjuśrī, it is like this analogy: If a magician or a magician’s skilled apprentice
conjures a host of elephants, horses, chariots, foot soldiers, and human forms that
move back and forth, or if he displays an army of the four kinds of troops, what do
you think about that, Mañjuśrī? Is that army of the four kinds of troops present
somewhere? As that army is displayed, does something appear there?”

Mañjuśrī replied, “No, Blessed One. If that army is completely nonexistent,
how could it manifest, be present, or appear in actuality?”

“Likewise, Mañjuśrī, if beings or those labeled as beings are utterly
nonexistent, how could they be present? How could they appear in actuality? Mañjuśrī, it is on
such a basis that I fully awakened to unexcelled and perfect buddhahood. Such were the
questions in the discussion we had by means of the mind.”

When this teaching was given, sixty thousand gods of the desire realm and form
realm attained the purified Dharma eye, free from dust and blemish. Three million two
hundred thousand brahmins with excessive pride developed a mind free from excessive
pride. Four hundred thousand gods developed acceptance of the unborn nature of
phenomena.

At this point the Blessed One smiled. As is the case whenever blessed buddhas
smile, a variegated array of blue, yellow, red, white, crimson, crystal, and
silver-colored rays of light emanated from his mouth and filled infinite, limitless
world systems with light. After traveling as far as the abode of Brahmā, the light
rays returned, circled the Blessed One three times, and disappeared into the crown of
his head. As soon as
the Blessed One smiled, all the world systems of the great trichiliocosm were
illuminated and filled with bright light.

Youthful Mañjuśrī then said to the Blessed One, “Blessed buddhas do not smile
without cause or reason. Therefore, what is the cause for the Blessed One’s smile just
now? What is the reason?”

The Blessed One responded, “When I gave that teaching, sixty thousand gods of
the desire realm and form realm attained the purified Dharma eye, free from dust and
blemish. Three million two hundred thousand brahmins with excessive pride developed a
mind free from excessive pride. Four hundred thousand gods developed acceptance of the
unborn nature of phenomena. When thirty-two thousand of those gods die and
transmigrate from their divine realms, they will be reborn in the buddha field of the
thus-gone Akṣobhya. From that buddha field they will also travel to other buddha
fields. Accomplishing unexcelled and perfect buddhahood after limitlessly and
immeasurably many eons, they will fully awaken to buddhahood and all become known as
the thus-gone, worthy, perfect Buddha Samantaprabha. The buddha fields of those fully
awakened buddhas will become filled with light. Just as the gods of the Heaven of the
Thirty-Three are always adorned with beautiful things, so will the worlds where these
beings attain awakening always be adorned. Mañjuśrī, that is the cause for my smile.
That is the reason.

“Mañjuśrī, it is like this: in the east, immeasurable, countless thus-gone
ones named Śākyamuni teach this very discussion about buddhas, discussion about
thus-gone ones, and discussion about the Dharma. Likewise, in the south, west, and north, as well as
below and above, in all the ten directions, immeasurable, countless thus-gone ones
teach this very same discussion about buddhas, discussion about thus-gone ones, and
discussion about the Dharma. Whatever words I have used to teach, those thus-gone ones
use the very same words.

“Mañjuśrī, in this very place within space, the blessed buddhas of the past
also delivered this Dharma teaching of the discussions about buddhas, discussions
about thus-gone ones, and discussions about the Dharma. Mañjuśrī, in this very place
within space, the blessed buddhas who will appear in the future will also explain this
Dharma teaching on the discussions about buddhas, the discussions about thus-gone
ones, and the discussions about the Dharma. Mañjuśrī, in this very place within space,
the thus-gone Maitreya will also deliver this Dharma teaching on the discussions about
buddhas, discussions about thus-gone ones, and discussions about the Dharma. Mañjuśrī,
spoken by the Buddha means truthful speech. Mañjuśrī, this
Dharma teaching on the discussions about buddhas, discussions about thus-gone ones,
and discussions about the Dharma is spoken by the Thus-Gone One, and so it is truthful
speech.

“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha
Varāṅga asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya
kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully
awakened to unexcelled and perfect buddhahood on the basis from which illusory beings
accomplish the eight liberations.’ Mañjuśrī, I then asked the thus-gone, worthy,
perfect Buddha Varāṅga, ‘On what basis did the thus-gone Varāṅga fully awaken to
unexcelled and perfect buddhahood?’ The Thus-Gone One replied to me, ‘On what basis
will the thus-gone Śākyamuni pass away into the expanse of nirvāṇa in which the
aggregates do not remain?’ ”

Youthful Mañjuśrī now asked, “Blessed One, on what basis will you pass away
into the expanse of nirvāṇa in which the aggregates do not remain?”

The Blessed One replied, “Mañjuśrī, the blessed buddhas pass away on the basis
of the domain of the inconceivable limit. Mañjuśrī, all phenomena have a basis like
that. Such were the questions in the discussion we had by means of the mind.

“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha All-Seeing asked me, ‘On what basis did the
Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled
and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect
buddhahood on the basis of the emanation of a buddha.’ Mañjuśrī, I then asked the
thus-gone All-Seeing, ‘On what basis did the
thus-gone All-Seeing fully awaken to unexcelled
and perfect buddhahood?’ The Thus-Gone One replied, ‘I fully awakened to unexcelled
and perfect buddhahood on the very same limit that forms the basis from which you are
posing that question to me.’ Such were the questions in the discussion we had by
means of the mind.”

“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha
Exalted Noble Lord of the Pure Sky asked me, ‘On what basis did the Thus-Gone One, the
greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect
buddhahood?’ I replied to the Thus-Gone One, ‘I fully awakened to unexcelled and
perfect buddhahood on the same basis on which the phenomena of childish, ordinary
beings are based.’ ”

Mañjuśrī asked, “Blessed One, what is the basis for the phenomena of childish,
ordinary beings?”

“Mañjuśrī,” replied the Blessed One, “do you consider the phenomena of
childish, ordinary beings to be existent?”

“No, Blessed One,” said Mañjuśrī. “Why is that? Blessed One, it is because the
phenomena of childish, ordinary beings cannot be observed either inside or
outside.”

The Blessed One said, “Just like that, Mañjuśrī, I fully awakened to
unexcelled and perfect buddhahood without dwelling either inside or outside.

“Moreover, Mañjuśrī, I asked the Thus-Gone One, ‘Thus-gone, worthy, perfect
Buddha Exalted Noble Lord of the Pure Sky, on what basis did you fully awaken to
unexcelled and perfect buddhahood?’ The Thus-Gone One replied, ‘I fully awakened to
unexcelled and perfect buddhahood on the basis from which illusory beings accomplish
the eight liberations.’ ”

Youthful Mañjuśrī then asked the Blessed One, “Blessed One, if illusory beings
do not exist and cannot be observed, how could they actually accomplish the gateways
of the eight liberations?”

The Blessed One replied, “Tell me, Mañjuśrī—are those phenomena, which do not
exist and cannot be observed, illusory beings?”

Mañjuśrī said, “Blessed One, they are not.”

“Tell me, Mañjuśrī,” said the Blessed One. “Do illusory beings exist?”

Mañjuśrī replied, “Blessed One, they do not.”

The Blessed One said, “Likewise, Mañjuśrī, I fully awakened to unexcelled and
perfect buddhahood on the basis of the eight liberations, which are just like that.
Such were the questions in the discussion we had by means of the mind.

“Moreover, Mañjuśrī, in the east, I asked the thus-gone Splendorous King of
the Glorious Exalted Flower-Garland Corona, ‘Thus-gone Splendorous King of the
Glorious Exalted Flower-Garland Corona, on what basis did you fully awaken to
unexcelled and perfect buddhahood?’ The Thus-Gone One replied, ‘I fully awakened to
unexcelled and perfect buddhahood on the basis of form, feeling, perception, and
formation, and also on the basis of consciousness.’ ”

Mañjuśrī asked, “Blessed One, what is the basis of form, feeling, perception,
formation, and consciousness?”

The Blessed One replied, “Tell me, Mañjuśrī—besides the five aggregates, are
there some phenomena that are the basis for the aggregates?”

“Blessed One, there are not,” replied Mañjuśrī.

The Blessed One asked, “Tell me, Mañjuśrī—does the essence of form abide in
form?”

“Blessed One, it does not,” replied Mañjuśrī.

The Blessed One asked, “Tell me, Mañjuśrī—is the essence of feeling,
perception, formation, and consciousness the same as feeling, perception, formation,
and consciousness?”

“Blessed One, it is not,” replied Mañjuśrī.

The Blessed One asked, “Tell me, Mañjuśrī—are form, feeling, perception,
formation, and consciousness without any basis?”

“Blessed One, it is so,” replied Mañjuśrī. “Blessed One, form, feeling,
perception, formation, and consciousness have no basis.”

The Blessed One said, “In the same way, Mañjuśrī, the essence of perceiving is
the absence of perceiving. The absence of perceiving is awakening. Such were the
questions in the discussion we had by means of the mind.

“Mañjuśrī, the thus-gone Splendorous King of the Glorious Exalted
Flower-Garland Corona asked me, ‘On what basis did the Thus-Gone One, the greatest of
the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘All
phenomena—inexhaustible and vast as space—are awakening. I fully awakened to
unexcelled and perfect buddhahood on such a basis. All phenomena have such a basis.’
Such were the questions in the discussion we had by means of the mind.”

When this teaching was given, all the worlds in the great trichiliocosm moved
in six ways: they shook, trembled, rocked, quaked, vibrated, and rumbled. The entire
great trichiliocosm became suffused with bright light. At that time, at that moment,
in that very instant, even the pitch-black intermediate spaces between worlds, where
the wondrous, powerful, brilliant light of the sun and the moon does not shine, where
their brilliance, illumination, and luminosity cannot reach and spread light—even
those places became suffused with light.

Then the Blessed One smiled, and as is the case whenever blessed buddhas
smile, a variegated array of blue, yellow, red, white, crimson, crystal, and
silver-colored rays of light emanated from his mouth and filled infinite, limitless
world systems with light. After traveling as far as the abode of Brahmā, the rays of
light returned, circled the Blessed One three times, and disappeared into the crown of
his head.

The Blessed One now turned to his right, looked with his elephant gaze, and
made this prophecy to venerable Ānanda: “Ānanda, this assembly is immaculate; it is pure to the core.
Ānanda, when this teaching was given, the minds of five hundred monks were freed from
defilement without any further appropriation. Ānanda, among all the monks who abide
here in the Jeta’s Grove, there is not a single one who harbors any doubt,
uncertainty, or worry with regard to these teachings. Five thousand bodhisattvas
gained certainty in the unborn nature of phenomena. Many thousands of beings developed
the resolve to attain unexcelled and perfect buddhahood, and in the future all of them
will come to share the same name: the thus-gone, worthy, perfect Buddha Universal
Proclamation. Their lives will last for an entire eon, and their sacred Dharma will
persist for half an eon thereafter.

At that time, King Prasenajit of Kośala had the thought, “I have gone a long
time without seeing the Thus-Gone One, so I must go to where he resides so that I can
honor him, meet him, and serve him.”

King Prasenajit of Kośala said to his minister Long Shape, “I wish to honor,
meet, and serve the Blessed One, so go right away and prepare my carriage with the
finest horses.”

King Prasenajit of Kośala then said to his minister Great Glory, “I wish to
honor, meet, and serve the Blessed One. Therefore, Great Glory, go and prepare an army
of the four kinds of troops.”

King Prasenajit of Kośala then said to his chief queen, “You must also come
to honor, meet, and serve the Blessed One.”

King Prasenajit of Kośala then said to the prince Given-by-Viśākhā, “Prince
Given-by-Viśākhā, go tell Mṛgāramātā that King Prasenajit wishes to go to honor, meet,
and serve the Blessed One.”

King Prasenajit of Kośala then said to his court astrologer Suviśākha,
“Suviśākha, go and gather together all the inhabitants of the city of Śrāvastī. Summon
everyone from the kingdom and the surroundings: those who travel by foot, those who
come via the four-way crossroads and via the three-way crossroads, and those who
travel by carriage. Tell them all that King Prasenajit of Kośala commands that they go
to honor, meet, and serve the Blessed One. You must also summon all the ministers, the
householder Anāthapiṇḍada, the householder Susārthavāha, the householder Viśākha, and
the householder Friend of the Nāgas. Also summon all the merchants and householders.
Summon the householders Arisen Great Merit, Great Merit, and Heart of Great Merit.
Also, summon Unrestrained Generosity, Mṛgāra, Increaser, and Given-by-Viśākhā. Summon
the householder Vīraśrī, the householder Moves with a Hero’s Gait, Nandika, Pristine
Mind, Amoghasiddhi, and Āgraha as well. Summon the householder Greatest Array, the
householder Peaked Ears, the householder Bearing Earrings, and the householder Bearing
Flower Earrings. Tell them they must go to honor, meet, and serve the Blessed One.
Tell them,
‘Friends, as soon as you hear this command of King Prasenajit of Kośala you must
depart. Friends, you
must depart.’ ”

The court astrologer Suviśākhā then conveyed the command of King Prasenajit
just as he had heard it from the great king.

Queen Mālādhārā then addressed her maids Noble Kind Lady, Kusumaśrī, and
Noble Joyous Lady, “Go to the wives of the householders and convey my message that
they must go to honor, meet, and serve the Blessed One. With my words, summon the
householders’ wives Candrā, Vimalā, Noble Bliss, Āryā, All-Knowing, Matchless Noble One, Lady of the Great Array, Sucandrā, and Stainless Quality.”

Her companions said, “Yes, Queen,” and they conveyed the command of the queen
just as they had heard it.

When King Prasenajit’s finest carriage had been prepared, the minister Long
Shape went to King Prasenajit of Kośala and said, “Your Highness’s finest mounts are
ready.”

King Prasenajit of Kośala then mounted the fine carriage so that he could go
to honor, meet, and serve the Blessed One. In his power and splendor, the great king
was surrounded and venerated by his retinue of consorts. He was also surrounded by the
country people as well as the townspeople and venerated by his army of the four kinds
of troops. They brought flowers, flower garlands, incense, perfume, wreaths,
ointments, powders, umbrellas, banners, flags, and garments. The king carried precious
and priceless clothing and was clad in broad and extensive precious clothing. He was
surrounded by sixty thousand chariots, sixty thousand palanquins, and sixty thousand
people on foot. They
raised sixty thousand flags and played sixty thousand instruments as well as many
large drums and cymbals. With such royal pomp they went forth from the city of
Śrāvastī.

King Prasenajit of Kośala rode in his carriage as far as possible. When he
dismounted, he obtained power and dominion over that area. What are the five royal
insignia of a kṣatriya king who has been anointed on the crown of his head? They are
the precious sword, the precious umbrella, the precious crown, the precious fan, and
the precious jeweled shoes. He was presented with all those, and once he was adorned
with them, he proceeded on foot to the Jeta’s Grove.

Understanding that the Jeta’s Grove was a quiet place, King Prasenajit of
Kośala said to his minister Long Shape, “Long Shape, this place is the abode of
wandering meditators. It is the abode of practitioners who enjoy solitude, who abide
in emptiness, who abide in the absence of marks, and who abide in the absence of
wishes. It is the abode of nonabiding meditators. It is a place that is free of
opposing forces. In addition having to characteristics such as those, it is a quiet
and remote place.”

So King Prasenajit of Kośala said to Youthful Splendorous Viśākha, “Youthful
Splendorous Viśākha, please keep my retinue quiet.”

In the Jeta’s Grove, King Prasenajit of Kośala then beheld the all-knowing,
all-seeing Blessed One surrounded by the assembly of monks. He was seated and teaching
the Dharma while being venerated by the assembly of monks and by many groups of gods.
As joy and delight arose in King Prasenajit of Kośala, at that moment, he offered
these verses:

“You shine, radiate, and sparkle.

You are unmoved by any opposition.

Holy one, you sit here among the assembly,

Brilliant like the full moon.

“When teaching the true Dharma,

You are unobstructed in all ten directions.

Having conquered every one of Māra’s generals,

You shine brilliantly like a lofty golden mountain.

“Seated without moving like the king of the nāgas,

The hearers of Gautama are invincible.

Heirs who delight in tranquility, who enjoy tranquility—

Victor, as you teach them, you are beautiful.

“Renowned in the world as a teacher with genuine qualities,

Such is the way in which the Victor Śākyamuni shines.

Mount Meru is raised above the oceans

And adorned with a variety of precious things.

“In the same way, the Śākya lord is raised above the world.

You are exalted among all beings, and you shine brilliantly.

Just as the lotus is untainted by the lake,

So are you untainted by the world.

“Just as Mount Meru is permanently adorned,

So are you perpetually adorned due to your exalted nature.

Thus, the Victor is surrounded by wise ones.

Among this retinue that includes the gods, you are exalted.

“The wish-fulfilling tree in the Heaven of the Thirty-Three

Is resplendent and beautiful with the finest flowers.

In the same way, the Śākya leader is beautiful with the marks

Among this retinue that includes the gods.

“If a clear, eight-faceted beryl gem

Is placed on dukūla fabric from Kāśī,

It will be completely unblemished.

Likewise, the minds of worthy ones are stainless like a mirror.

“Your hearers now abide

With fully cultivated kindness.

Those stable hearers delight in wisdom.

With no afflictions, they reveal the instructions.

“They do not even notice

The king in their midst.

Those hearers of yours

Are tranquil and do not dwell on any phenomena.

“All-Knowing One, I bow down to you.

Supreme human, I bow down to you.

Your body was cultivated through wisdom;

You now dwell in a wisdom body.

“With your wisdom body you became a perfect buddha;

With that body you rested for three months.

“The perfect buddhas make supreme statements;

Endowed with wisdom, they are always beautiful.

However, in the future, there will be monks

Who stray from wisdom.

“They will be frivolous and have ordinary faculties.

Knowing about these frivolous monks,

The Victorious One stayed in absorption

For three months on merely a single alms meal.

“In the future, there will be monks

Who will be desirous of material wealth.

Therefore, the Victorious One stayed in absorption

For three months on merely a single alms meal.

“For the sake of future monks,

You have spoken those words.

At that time, those with faith

Will train in this teaching.

“There are those who have no faith

And do not feel delight

Even after they hear these teachings.

You still act to encourage them.”

King Prasenajit of Kośala went up to the Blessed One and bowed down before
him. He bowed down again with his mind filled with devotion. As he beheld the Blessed
One in a state of trust, he bowed down again and spoke to the Blessed One, “Blessed
One, I am the king of Kośala. Blessed One, I am the king of Kośala, and I bow down to
you.”

The Blessed One said to King Prasenajit of Kośala, “Great king, you have
shown respect and veneration, and you have performed worship. That is sufficient, so
now rise. Rise, great king, and sit on your seat.”

King Prasenajit of Kośala sat before the Blessed One and gazed upon him with
unblinking eyes. Having looked upon the Blessed One, he first held up the precious and
priceless clothing. He then removed his own clothes that he was wearing and offered
them all to the Blessed One. After making this offering, he said to the Blessed One,
“Blessed One, these precious garments of mine are the result of the ripening of past
actions. They are
irreproachable, excellent, without faults, and pleasant to wear. They have not been
taken from anyone by means of my power. Since they are the result of previous good
conduct, Blessed One, please accept them.”

The householder Anāthapiṇḍada thought, “The king of Kośala is offering to the
Blessed One these precious garments that he has already used.”

Due to the Blessed One’s power, King Prasenajit of Kośala knew the
householder Anāthapiṇḍada’s thoughts, so he said to the Blessed One, “Blessed One, I
had not previously thought to offer my precious clothing to the Blessed One. Rather,
the intention arose upon seeing the Blessed One. Hence, Blessed One, please accept
these precious garments out of your kindness. Blessed One, this idea just came to me
quickly. Blessed One, I thought to make this offering because it is so rare to meet
the thus-gone ones, as rare as the uḍumbara flower. I now offer these verses so that I
may please the Blessed One:

“You are the supreme person,

With exalted merit and splendor.

Apart from those with an afflicted mind,

Who could not be filled with joy upon seeing you?

“Those vile beings who do not pay homage

To the King of Sages are ruined.

In this world, such splendor as yours

Is as rare as the uḍumbara flower.

“Lion of the Śākyas, supreme human,

Protector, with great pleasure

I now make the aspiration for wisdom.

Today I make this offering to you.

“This offering to the buddhas

Is for those who desire the wisdom of awakening.

It is for the sake of the wisdom of the buddhas

That I make an offering to the supreme human.

“Protector, please accept my offering!

Victor, please accept it!

It is for the sake of all beings

That I offer these garments to you.

“It is because I have tamed my mind

And conquered stinginess

That I developed the wish to give

For the sake of producing qualities.”

The Blessed One accepted the garments that had been offered by King
Prasenajit of Kośala and said, “Great king, it is excellent that such a vast intention
has arisen in your mind! Excellent! Great king, for that reason you should exert
yourself in four principles. Great king, those four are as follows: (1) When a
kṣatriya king has been anointed on the crown of his head and receives power and
dominion in that land, he must go before monks and brahmins who maintain discipline
and ask questions of them. (2) In order to protect and safeguard the teachings of the
thus-gone ones, he must accomplish them. (3) He must be determined to pursue the
Dharma out of a desire for the profound. (4) He must be determined to gain certainty
about the true state by being free of wrong views. Great king, you must exert yourself
in those four principles.”

When the Blessed One had spoken those words, when the Well-Gone One finished
that teaching, he, the Teacher, continued:

“Always show respect

For the monks who observe discipline,

And inquire about all things.

That way, insight will flourish.

“Showing respect for monks

Is a virtuous act.

To the extent that it is pure,

One’s mind will be pure.

“Protecting the teachings means

Constant protection.

Through this primary aspect,

One’s body will be truly pure.

“When kṣatriyas take a seat

To listen carefully to the profound Dharma,

They will desire to hear it again

And will pursue it repeatedly.

“Having heard the profound Dharma,

One does not take a wrong path.

King, thus free of wrong views,

You understand the true Dharma.

“Once one understands the profound Dharma,

One will no longer be mistaken

But will abstain from evil deeds.

Thus, king, one becomes exalted.

“With these four superior principles

One will always be among the four royal castes.

One will not fall to the lower realms.

Therefore, the higher realms will not be hard to find.

“One will quickly meet a buddha

And listen to the teachings from him.

Thus, one will understand the profound Dharma

As it is spoken by a perfect buddha.

“If one engages in the four principles

And dedicates one’s mind toward awakening,

Then, just like the waxing moon,

One’s wisdom will increase.

“If one dedicates one’s mind toward awakening

And pursues the supreme teachings,

One is worthy of becoming supreme in the world,

The most excellent of humans, a perfect buddha.

“The teacher of the supreme Dharma,

The most holy among all teachings—

By making offerings to that person,

One will surely be brought to the supreme vehicle.

“A king of the kṣatriyas

Who wishes to pursue the highest teaching

Must adhere to these four principles,

The supreme teaching, again and again.

“Furthermore, great king, with regard to what is supreme and suitable, I
shall now explain the supreme teaching in order to benefit beings. Great king, what is
the supreme teaching? Great king, the supreme teaching is that all phenomena are
inconceivable. Who cannot conceive of them? Great king, they cannot be conceived of by
anyone at all; that is why it is said that all phenomena are inconceivable. Great
king, what is meant when we speak of all phenomena? Great king,
all those phenomena are not phenomena. Therefore, all phenomena are known as
all phenomena. In what way are they not phenomena? Great
king, the more you engage with them, the more you do not conceive of them as
phenomena. Great king, that which is called not conceiving of
phenomena is the source of ignorance. If you observe conceptualization,
it becomes nonconceptualization. Great king, if conceptualization is transformed, it
becomes nonconceptualization. Great king, conceptualization is a
symbolic designation. Great king, conceptualization is attachment. Great king, if
there is conceptualization, it is called childishness. Great
king, childishness perpetuates childishness. Why is it called perpetuating
childishness? Because it perpetuates childishness. How is it
perpetuated? It perpetuates conceptualization. What is that conceptualization? It is
the perpetuation of the concept of a self, the concept of existence, the concept of a
being, and everything from the concept of form up to the concept of consciousness. It
is the perpetuation of everything from the concept of the eyes, ears, nose, tongue,
body, and the mind up to all concepts, even as far as the concept of nirvāṇa. Great
king, why is nirvāṇa called nirvāṇa? Because it is a
conceptualization of nirvāṇa.

“Great king, the concept of nirvāṇa does not exist.
Great king, for childish, ordinary beings, nirvāṇa is enacted in the manner of a wheel
or a river eddy. Great king, why is the term ‘manner’ used? Because it is not within
the realm of experience. It cannot be the experience of anyone anywhere. Since it is
not the experience of anyone, it is not in the realm of conceptualization. Great king,
why is it called the realm of experience? Because it conceals
that mind, that great experience, and that inauthentic experience. What is
inauthentic? Anything that is not real is inauthentic. Nonexistent things are all
inauthentic, which is why they are called nonexistent. Great
king, why are nonexistent things called nonexistent? Because,
great king, they lack substance. Why do inauthentic things lack substance? Because
inauthentic things are impermanent, because they are painful, because they lack a
self, and because they are an impure reality. Anything that is not true is inauthentic.

“Likewise, great king, conceptualization is mistaken. Why is it called
mistaken? Because, great king, what is mistaken is neither
here, nor there, nor anywhere in between. Hence, great king, how could there be any
conceptualization? What is conceptualization? It is the conceptualization of
impermanence, suffering, selflessness, and ugliness. Great king, why is there no
conceptualization here, there, or in between? Consider how the conceptualization of
impermanence is just the same as the conceptualization of permanence!

“Great king, in reference to what has been said, what is meant by
in between? Great king, if there is no in-between, then one
cannot determine the middle. How, then, could one determine the edge? Great king,
where one cannot observe the middle, one cannot observe the edge. If one cannot
determine the edge, one has also eliminated movement. Where movement is eliminated, no
one can go. If no one can go, then no one will proceed. If no one can proceed, there
can be no rebirth. Where there is no rebirth, the only continuation is the abode of
awakening. The abode of awakening is devoid of grasping. Being devoid of grasping is
called a sentient being. That is why bodhisattvas are known as
supreme sentient beings. Therefore, bodhisattvas are without grasping. Why is it
called devoid of grasping? It is known as devoid of
grasping because there is no grasping at observations. Great king, that
is the supreme teaching. In this way, I teach the profound Dharma and give
explanations.

“In this way, phenomena are uncreated, unchanging, and unceasing; they are
empty of essential nature. Great king, as for ‘essential nature,’ why do we speak of
being empty of essential nature? It is because all phenomena lack intrinsic substance
that they are said to be empty of essential nature. Great king, why is that Dharma
known as profound? Because, great king, it leads to the stable
states. Great king, what are those stable states? They are states in which bodhisattva
great beings engage.
What is meant by engage? Engaging with all phenomena as being
empty—whoever engages with emptiness understands that. That is why it is said that all
phenomena are emptiness.

“As for saying that all phenomena are inconceivable, it means that they are
devoid of characteristics. Great king, why are they devoid of characteristics? Great
king, all phenomena are selfless. What is selfless cannot be demonstrated. What cannot
be demonstrated cannot be disturbed. What cannot be disturbed is grounded. What is
grounded is unestablished. What is unestablished will not be squandered. What will not
be squandered is known as all phenomena’s abiding realm of
phenomena.

“Great king why is the abiding realm of phenomena known as abiding
phenomena? Great king, phenomena do not abide. That ‘nonabiding’ has
been unobservable since the very beginning, and even the beginning is unobservable.
What is without an observable basis is also without observable going or coming. What
is without an observable becoming is known as the space of
emptiness. Great king, why is that space unobservable? If a space is
observed within a space, it becomes the space itself. Great king, in that way,
childish, ordinary beings will run toward liberation. Great king, why is it called
liberation? Liberation is inexhaustible. Those who run toward
the inexhaustible will become exhausted. Those who are exhausted will become utterly
exhausted. Those who become utterly exhausted are weakened. How are they weakened?
They are weakened with respect to the true nature. Those who are weakened are distant
from the gateways to liberation. Great king, why are they called
gateways? They are gateways because they are well disposed
toward two sides. Great king, this use of the term gateway of
liberation is a symbolic expression. Great king, why is it called a symbolic
expression? Because in this there is nothing whatsoever to express and
nothing to understand. Where there is nothing to be understood, there is also nothing
to cognize.

“Great king, why do we say that an unsuited person with no reasoning is
unsuited? Because they accept and reject. How do they accept and reject? They accept
and reject where there is nothing to accept and nothing to reject. Those who reject
are running. Where are they running to? They are running toward awakening. They are
running toward emptiness. Those who are running are distant from this teaching and far
from being near to awakening. Great king, why is it called being
near? It is neither near to awakening nor not near to it. What is
awakened is not established anywhere. Therefore, it is not known as either
peace or nonpeace. Great king, why are
those who are at peace and awakened called awakened? Because they
are lions. What is a ‘lion’? It is to be unafraid. Why are they said to be
unafraid? Because, great king, they have transcended fear.
Great king, with regard to those who are unafraid, why are thus-gone ones called
thus-gone ones? Thus-gone ones are called thus-gone
ones because they come and go. Great king, why else are they called
thus-gone ones? Because they have not gone, nor have they not
gone. That is why they are called thus-gone ones. Great king, why
are discussions about buddhas known as discussions about buddhas
and discussions about thus-gone ones? Because buddhas understand
that all phenomena are unmoving. How do they understand that? They understand it in
the same way they understand that there is no coming and no going.”

King Prasenajit of Kośala said to the Blessed One, “Blessed One, this
profound Dharma teaching is amazing! Blessed One, how many beings will depart to
unexcelled and perfect awakening through this teaching? How many will dwell in the
state of the hearers? How many will dwell in the state of the solitary buddhas?”

The Blessed One said, “Great king, there are no beings whatsoever who will
depart because of the teachings that I am explaining, those I will explain, and those
that I have explained. There are no beings whatsoever who will depart because of this
Dharma teaching about the perfect awakening of phenomena. There are none who will
dwell in the state of the hearers and none who will dwell in the state of solitary
buddhas. Great king, it is like this analogy: Imagine that in the presence of a group
of people a magician or a magician’s skilled apprentice conjures up two kings with
armies of the four kinds of troops, fully prepared and armored, who are assembled to
fight a battle. Great king, one of those two kings conjured by the magician is then
defeated, and the other king, after that conjured battle has been fought, emerges
victorious. In front of that army of the four kinds of troops, he then says, ‘I
defeated the great king! I removed the thorn!’ What do you think, great king? What is
the defeated king like?”

“Blessed One, the king conjured by a magician was defeated by the king
conjured by a magician.”

The Blessed One said, “Great king, do certain emanations defeat other
emanations?”

“Blessed One, they do not. Why is that? Because the ability of an emanation
is not a substantial thing, and an insubstantial thing cannot defeat an insubstantial
thing. Blessed One, the defeated king and the words of the king are a delusion of childish, ordinary beings.”

The Blessed One said, “Great king, in that same way, the nature of phenomena
is beyond defeat and no defeat. This Dharma is the natural way. The realm of phenomena
is things as they are. This Dharma is the very absence of flaws. In this regard, the
thus-gone ones speak the truth. They speak just as it is. They speak correctly. They
speak incontrovertibly. They apply terms in accordance with the unborn nature of all
phenomena. Great king, in accordance with the way in which childish, ordinary beings
apprehend, the thus-gone ones teach what cannot be demonstrated. Great king, the
thus-gone ones completely eliminate all conventions. Why do thus-gone ones completely
eliminate all conventions? Because all conventions are equal. It is said that what is
equal is eliminated, and what is eliminated is equal. The complete elimination of all
conventions is the unborn nature of phenomena.

“Great king, this can be shown in the way that a mathematician operates. For
example, great king, from one hundred thousand, many millions can be made. Those
millions arose from that hundred thousand. Moreover, great king, even though many
reflections appear in a mirror, those reflections do not exist in the mirror.
Moreover, great king, even though one syllable can produce many other syllables, those
syllables do not appear in that one syllable. Moreover, great king, for a monk who has
great miraculous powers, one can be transformed into many, and many can become one. In
the same way, great king, when the thus-gone ones have obtained the powers, fearlessnesses, and all the perfections,
they teach the Dharma in order to instruct beings. As they do so, they employ worldly
conventions and ways of calculation to declare ‘I have trained such-and-such many
beings.’ However, great king, the method of training, those who are trained, and those
who do the training are actually nondual from the perspective of the thus-gone ones.
Thus, when they
say, ‘Through teaching this Dharma, I have trained such-and-such many beings,’ that is
the uncreated, unchanging lion’s roar.”

When the thus-gone, worthy, perfect Buddha gave this teaching, the worlds of
the great trichiliocosm shook six times. They quivered, trembled, and quaked; wobbled,
rocked, and swayed; and vibrated, shuddered, and reeled.

King Prasenajit of Kośala now asked the Blessed One, “Blessed One, what is
the cause for the earth to shake so strongly? What is the reason?”

The Blessed One responded, “Great king, when the Thus-Gone One gave this
teaching, eight quadrillion gods of the desire realm and the form realm attained the
purified Dharma eye, free from dust and blemish with respect to phenomena. Ninety
billion gods developed acceptance of the unborn nature of phenomena. Sixty thousand
brahmins attained the purified Dharma eye, free from dust and blemish with respect to
phenomena. Eighty thousand beings, including gods and humans, attained the purified
Dharma eye with respect to phenomena. Eighty million human beings developed acceptance
of the unborn nature of phenomena. Eight million creatures directly perceived the
fruition of the non-returners. Great king, that is the cause for the earth to shake so
strongly. That is the reason. Great king, the blessed buddhas of the past also gave
this Dharma teaching on the conversations of thus-gone ones in this very place under
the sky. I am also giving it, and the thus-gone, worthy, perfect Buddha Maitreya will
also teach it in this very place.”

To worship this Dharma teaching, King Prasenajit of Kośala then sprinkled,
scattered, and tossed a variety of flowers, perfume, and garlands on the Thus-Gone
One. He then said, “If
one wishes to make offerings to the blessed buddhas of the past, future, and present,
one should make offerings to this Dharma teaching on the discussions about thus-gone
ones.”

Śakra, king of the gods, then said to the gods of the Heaven of the
Thirty-Three, “Come here, gods. In
order to worship this Dharma teaching, one must scatter, sprinkle, and toss divine
flowers, incense, perfume, garlands, and sandalwood powder. Why is that? Because,
friends, by worshiping this Dharma teaching, one is worshiping the blessed buddhas of
the past, future, and present.”

Śakra, king of the gods, together with the gods of the Heaven of the
Thirty-Three, then sprinkled and scattered māndārava flowers on the Blessed One, and
divine music resounded from the sky. In order to worship the Thus-Gone One himself,
they filled the entire Jeta’s Grove with silken streamers decorated with the seven
precious materials. Then he said, “Those noble sons and daughters who worship this
Dharma teaching will be worshiping the blessed buddhas of the past, future, and
present.”

Next, the householders scattered upon the Blessed One as many flowers,
perfumes, and garlands as they could carry and said, “Whoever worships this Dharma
teaching will be worshiping the blessed buddhas of the past, future, and present.”

The Blessed One then said to King Prasenajit, to Śakra, king of the gods, and
to the householders, “Gods, it is just as you have said.”

The Blessed One then said to venerable Ānanda, “Ānanda, any noble son, noble daughter, monk,
nun, male lay practitioner, or female lay practitioner who remembers this Dharma
teaching, retains it, understands it, reads it aloud, teaches it widely to others,
practices it correctly, or even writes it down and carries it will be worshiping the
blessed buddhas of the past, future, and present. Why is that? Because, Ānanda, all
blessed buddhas who appeared as thus-gone, worthy, perfect blessed buddhas in the past
all taught this Dharma teaching on the discussions about thus-gone ones and
discussions about the Dharma. Ānanda, all blessed buddhas who will arise in the future
will teach this very Dharma teaching on the discussions about thus-gone ones and
discussions about the Dharma. Ānanda, all blessed buddhas who currently flourish and
prosper in any of the ten directions also teach this Dharma teaching on the
discussions about thus-gone ones and discussions about the Dharma. They have taught it
and they will teach it. Ānanda, if I were to declare which of the Dharma teachings
taught by the blessed buddhas is the most excellent, then, Ānanda, it would be this
Dharma teaching on the discussions about thus-gone ones and discussions about the
Dharma.

“Ānanda, any noble son or daughter who wishes to attain the wisdom of a
buddha, the powers of a buddha, and the fearlessnesses of a buddha, who wishes to
abide in a buddha field, who wishes to accomplish the wisdom of a buddha, and who
wishes to obtain the wisdom of a buddha should remember this Dharma teaching on the
discussions about the thus-gone ones and discussions about the Dharma. They should
understand it, engage in it, preserve it, and read it aloud. Why is that? Because,
Ānanda, any noble son
or daughter who even just writes down this Dharma teaching on the discussions about
thus-gone ones and discussions about the Dharma and who carries it, reads it aloud,
and recites and chants it within two weeks will see me teaching the Dharma in a dream,
which will be of benefit related to their qualities.

“Ānanda, as for the benefits, if any noble son or daughter happens to
overhear this teaching on the discussions about thus-gone ones and discussions about
the Dharma, or if they merely hear it and enjoy hearing it, then, Ānanda, that will
result in those noble sons or daughters coming to serve many buddhas. Ānanda, by
teaching this profound Dharma, noble sons and daughters will no longer be afraid,
fearful, or gripped by fear. Such are the features, characteristics, signs, and forms
of those benefits.

“Ānanda, those noble sons or daughters who have genuinely entered into
unexcelled and perfect awakening, as well as those who are entering into it and those
who will enter into it, should remember at least one four-line verse from this Dharma
teaching on the discussions about thus-gone ones and discussions about the Dharma.
They should understand it, recite it, preserve it, explain it to others, and teach it.
Ānanda, the merit of those noble sons and daughters will then increase greatly.”

Then King Prasenajit of Kośala said to the Blessed One, “Blessed One, please
accept my invitation for you and the entire congregation of monks to have your meal at
my residence tomorrow.”

Out of compassion for King Prasenajit, the Blessed One remained silent. King
Prasenajit of Kośala then said to the Blessed One, “Blessed One, we have many things
to do and many things to get done, so we must depart.”

The Blessed One said to King Prasenajit, “Great king, if the time has come
for that, you should depart.”

King Prasenajit said to his chief queen, “Wife, stay here in the presence of
the Blessed One and repeat to me whatever Dharma he teaches.”

King Prasenajit then bowed down at the feet of the Blessed One with reverence
and respect and left the presence of the Blessed One.

The Blessed One said to youthful Mañjuśrī, “Mañjuśrī, to the east of here is
the world known as Suffused with Qualities. There, the thus-gone Exalted Flower King
of the Great Array resides, flourishes, and prospers. I asked him, ‘Thus-gone Exalted
Flower King of the Great Array, on what basis did you fully awaken to unexcelled and
perfect buddhahood?’ He then said to me, ‘The basis for this flower is the basis for
all phenomena. It was on such a basis that I fully awakened to unexcelled and perfect
buddhahood.’ ”

Mañjuśrī asked, “Blessed One, what are flowers based on?”

The Blessed One replied, “Mañjuśrī, flowers have no basis. Mañjuśrī, flowers
are based on the natural basis. Since all phenomena have a basis like that, awakening
also has such a basis, without the slightest difference whatsoever. Moreover,
Mañjuśrī, that thus-gone one asked me, ‘On what basis did the Thus-Gone One, the
greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect
buddhahood?’ Mañjuśrī,
I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the
limit of reality.’ Such were the questions in the discussion we had by means of the
mind.”

Then youthful Mañjuśrī asked the Blessed One, “Blessed One, what is the basis
of the limit of reality?”

The Blessed One replied, “I will ask you a question in this regard. Please
answer as well as you are able. Mañjuśrī, to give an analogy, during the midday heat
of the last month of spring a feeble person might see a wavering mirage and become
thirsty. His friends might also perceive the mirage as water, so they would all rush
to get to it. However, the more these people, who in this way perceive the mirage to
be water, proceed, the more their thirst grows. Mañjuśrī, what do you think? Is their
perception accurate?”

“No, Blessed One, it is not.”

“What do you think, Mañjuśrī? Is there a basis for water in the mirage?”

“No, Blessed One, there is not. If there is no water actually present in the
mirage, how could there be a basis for it? Since there is no basis, Blessed One, one
cannot say so.”

The Blessed One said, “Mañjuśrī, in the same way, all phenomena are based on
the limit of reality. Awakening is also like that!

“Furthermore, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha
Manifested Chief Exalted King Arrayed with Invisible Flowers asked me, ‘On what basis
did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to
unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and
perfect buddhahood on the basis of all phenomena.’

Then youthful Mañjuśrī asked the Blessed One, “Blessed One, what is the basis
of all phenomena?”

“Mañjuśrī, all phenomena are based on their nature, yet they are also not
based on their nature. Awakening is also like that! Moreover, Mañjuśrī, I said to the
thus-gone Manifested Chief Exalted King Arrayed with Invisible Flowers, ‘On what basis
did the Thus-Gone One fully awaken to unexcelled and perfect buddhahood?’ He replied
to me, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the
limit of reality.’ Such were the questions in the discussion we had by means of the
mind.”

Mañjuśrī asked the Blessed One, “Blessed One, what is the basis for the limit
of reality?”

“The basis for the limit of the future and the limit of the present is also
the basis for the limit of the past.”

“Blessed One, what is the meaning of the words the limit of the
present?”

“Mañjuśrī, all phenomena are unborn and undying by nature. That is the
meaning of the limit of the present.”

“Blessed One, what is the meaning of the words the limit of the
past?”

“Mañjuśrī, all phenomena are the inconceivable limit. That is the meaning of
the limit of the past.”

“Blessed One, what is the meaning of the words the limit of the
future?”

“Mañjuśrī, the extent of the future has not been born, that is the meaning of
the limit of the future.”

Mañjuśrī said, “Blessed One, the extent to which the blessed buddhas
ascertain the meaning is amazing!”

“Mañjuśrī, in the same way, the blessed buddhas ascertain the meaning and the
words.”

“Blessed One, what is the meaning of ascertaining the
words?”

“Mañjuśrī, it refers to certainty that words are formed. Why
certainty? Because of certainty that words are beyond answer.
Why certainty that words are beyond answer? Because words are
completely inexpressible.”

“Blessed One, what is the meaning of inexpressible?”

“Speech is expressible, but all speech is also inexpressible. What is speech?
Mañjuśrī, speech is ‘separate from the basis.’ ”

“Blessed One, what is the meaning of the words separate from the
basis?”

“Mañjuśrī, separate from the basis is the apprehension
of speech. It is apprehension of marks. It is apprehension of living. It is
apprehension of everything.”

“Blessed One, why does one apprehend everything?”

“Because one apprehends duality.”

“Why does one apprehend duality?”

“One apprehends self and other. However, those words contain neither
apprehension of self nor apprehension of other. That is why they are said to be
ascertained.”

At this point Pūrṇamaitrāyaṇīputra thought to himself, “The blessed buddhas
fully determine the well-spoken words. The blessed buddhas are skilled at clearly
determining and classifying the definitive meaning. The blessed buddhas have mastered
inexhaustible wisdom. The blessed buddhas clarify words and sounds. The blessed
buddhas delight in expressions with hidden intent in the wheel of the Dharma. Hence, I should make
sure to request the Blessed One to give a presentation of the classifications created
by words related to all phenomena.”

The Blessed One knew the thoughts of Pūrṇamaitrāyaṇīputra, so he said to him,
“Pūrṇa, as far as that ‘presentation of the classifications created by words,’ what is
the primary ‘classification’? What is meant by created by words?
The primary classification is the superknowledges—that is what is created. In whom is
that created? In whom is attainment gained? The ones who understand attainment are the
thus-gone ones—the disintegration of the thus-gone ones and the appearance of
thus-gone ones. Pūrṇa, why are thus-gone ones
expressed as thus-gone ones, and who calls them that? Entities
are ineffable. Because entities do not exist, they are ineffable. Because entities
exist, they are ineffable. Because entities are not existent, they are ineffable.
Thus-gone ones are not contradictory with regard to any words. Thus-gone ones do not
reverse from their basis. They cannot be expressed by any words. Pūrṇa, thus-gone ones
cannot be described using specific statements. Pūrṇa, ‘thus-gone ones’ are ineffable.
To give an analogy, space has no form, and it never will have form. Space is neither
an existent thing nor a nonexistent thing, and thus it is ineffable. Pūrṇa, the one
who says ‘meeting a thus-gone one’ and the one to whom it is said are also
ineffable.”

Then, Pūrṇamaitrāyaṇīputra asked the Blessed One, “Blessed One, what is the
name of this Dharma teaching?”

The Blessed One replied, “It is called Discussions of
the Blessed Buddhas. Pūrṇa, why is it identified as such? Because these
innumerable things are the objects of discussion. Pūrṇa, why is it called
discussion? Because there is neither discussion nor
conversation. Pūrṇa, why is this Dharma teaching known as a Dharma
teaching? It is not something that can be known or understood. It is
neither expressed, nor spoken, nor enunciated. It is ineffable and beyond expression.
It cannot be cognized. It is not something that can be labeled. It does not abide. It
cannot be accepted or rejected. Those qualities are taught to be the Dharma
teaching.

“Pūrṇa, for those noble sons or daughters who understand this natural way,
their words and meanings will be inexhaustible. Pūrṇa, I shall present this natural
way to those noble sons and daughters. Pūrṇa, what is meant by natural
way? Pūrṇa, this is neither a ‘natural way’ nor an ‘unnatural way.’
Therefore, it is called a natural way. Pūrṇa, these are the
essential words. Pūrṇa, why are the essential words called the essential
words? Pūrṇa, it is because, for example, they are like the literal
meaning of the liberations.

“Furthermore, Pūrṇa, when one says ‘classification of words,’ what is the
nature of the classification of words that will manifest? They manifest while being
insubstantial by nature. That is how that manifestation manifests. All phenomena,
which are not vessels, manifest in that way. Pūrṇa, they manifest without being
manifested. Pūrṇa, as far as manifesting action and ripening, what is action? What is
ripening? Pūrṇa, actions may be white, black, and those that are neither white nor
black. Ripening is
abandonment. That is how it manifests. All phenomena are indivisible, and that is why
it is known as correct knowledge. Why is it called
correct knowledge? Because it is correct knowledge of
meaning. What is correct knowledge of meaning? The ‘meaning’ is empty by nature; it is
indivisible by nature.
It is naturally empty and indivisible in all regards. Therefore, it is known as
correct knowledge of meaning.

“As for the correct knowledge of language, correct knowledge of eloquence,
and correct knowledge of phenomena, what is meant by correct knowledge of
phenomena? The nature of phenomena is the uncreated reality. That which
is uncreated is their nature. Since it is indivisible, it is known as
correct knowledge of the meaning of phenomena. Why is the
nature of eloquence called nature? It is the way that all
indivisible phenomena manifest. It is the way that all naturally insubstantial
phenomena manifest. It is the way that all naturally ceasing phenomena manifest. It is
the way that all phenomena, which are like hallucinations, manifest.

“Moreover, Pūrṇa, actions manifest in various ways, and there are various
ways of ripening due to those actions. Pūrṇa, those forms of ripening are determined
on the basis of the differentiation of actions from the perspective of the individual
faculties, or the nine hundred million faculties, or the one billion faculties. That
is how they manifest. In order for ripening to occur, actions appear to be generated.
That generation is manufactured and produced. Why is it said to be ‘produced’? Because
suffering is produced. What is suffering? It is craving and views. What is attachment
to views? Even though there is no going and no abiding, childish, ordinary beings
become attached to views—even though there are no views—and so they rush forth. Those
beings who rush forth become immersed. Those who become immersed deteriorate. Those
who deteriorate become immersed. Those who become immersed cause arguments. Why do
they cause arguments? Because they argue about nonexistent, hollow, and imperceptible
things. Moreover, for childish, ordinary beings who are not restrained, that which is
‘generated’ is what manifests. Such manifestations are then referred to as
linguistic manifestations.

“Pūrṇa, as for ‘accomplishment,’ what is accomplished? It is the
accomplishment of syllables. Pūrṇa, why are they called
syllables? Because they are inexhaustible.
Pūrṇa, ‘syllables’ are
primordially exhausted. Pūrṇa, that which is ‘primordially exhausted’ is
inexhaustible. Moreover, Pūrṇa, that which is inexhaustible and
the inexhaustible gateway refer to all phenomena.
The inexhaustible and the inexhaustible
gateway, which refer to all phenomena, are the gateway of phenomena.
Pūrṇa, this gateway of phenomena is the gateway of space. Those noble sons or
daughters who enter that gateway will gain an inexhaustible ability to teach language.
Pūrṇa, I will entrust this inexhaustible gateway of phenomena to Ānanda.”

The Blessed One then said to venerable Ānanda, “Ānanda, you must remember
this Dharma teaching. You must preserve it, recite it, and understand it. Why is that?
Ānanda, those who remember this Dharma teaching, preserve it, recite it, and
understand it—and even those who merely remember a four-line verse and teach it to
others—will, Ānanda, be engaged in the deeds of a buddha. Those noble sons or
daughters who teach this to others will increase their roots of virtue. Therefore,
Ānanda, I will entrust this Dharma teaching to you by conferring it upon you
twice.”

The Blessed One touched venerable Ānanda with his right hand and said,
“Ānanda, I place my unexcelled and perfect awakening, accomplished over many billions
of incalculable eons, in your hands. By all means, you must remember it and help
others understand it. Later on, you must also promulgate it widely. Ānanda, those
noble sons or daughters who remember, understand, and engage in this Dharma teaching
on the discussions about thus-gone ones will have five hundred qualities arise in them
during this life. What are those five hundred? There are one hundred qualities of the
body, one hundred qualities of verbal action, one hundred qualities of mental action,
one hundred qualities of protection, and one hundred qualities of Dharma.

“Ānanda, the classes of worms that inhabit the body will not infect that
person’s body. Nor will they be afflicted by diseases of the eye, ear, nose, tongue,
or body. They will likewise not experience pain in their eyes, ears, nose, tongue, or
body. They will also not have injuries to their eyes, their eyes will not become
unclear, their eyes will not be closed, their eyes will not be distorted, their eyes
will not appear to be fearful, they will not go blind, their eyes will not become
crooked, their eyes will not lose their symmetry, and their eyes will not become
crossed. Rather, their eyes will be clear, their eyes will be sharp, and their eyes
will be unimpaired and youthful. Their eyes will be like the throat of a peacock.
Their eyes will have the dignity and movement of the king of elephants. Their private
parts will be concealed. Their ten limbs will be pure. Their ten minor body parts will
be pure. Their ten body parts without division will be pure. The ten aspects of their
ears, the ten aspects of their nose, the ten aspects of their tongue, the five areas
of their pores, and their experience of the twenty-one flavors present in
food will all be purified. These are the qualities of the body that they will
obtain.

“What are the one hundred qualities of verbal action that they will obtain?
They are the ten qualities of verbal action that transform through the voice, the ten
qualities of verbal action that protect others, the ten qualities of verbal action
that protect against future mistakes, the ten qualities of verbal action that protect
against mistakes in the present, the ten auspicious verbal actions of the buddhas, the
ten verbal actions that are connected with actions, the ten verbal actions performed
by the gods and the ten beneficial actions, the ten verbal actions of adhering to the
training, and the ten verbal actions endowed with inherent qualities. They will obtain these
one hundred qualities of verbal action.

“What are the one hundred qualities of mental action that they will obtain?
They will be free from the discordant mental actions. What are those? They prepare
their speech. They will not pursue discordant mental actions when they speak. They
will not be mentally distracted. They will not be mentally injured. They will not
entertain false ideas in the mind. They will not have any discordance with respect to
their minds. They will gain intelligence, understanding, and certainty. They will gain
proper conduct, and they will become skilled in behavior. They will gain excellence in
analysis, service, and deportment. They will become endowed with mindfulness and
become unshakable in it. Their mind will become unmoving and stable. They will attain
qualities. Their mind will become soft. They will become nonregressing. Their mind
will be unshakeable. They will be in harmony with their mind. The blessed buddhas will
gaze upon those stable-minded and nonregressing beings. Gods, nāgas, yakṣas,
gandharvas, kinnaras, mahoragas, humans, and asuras will desire to look upon them.
Gods, nāgas, yakṣas, gandharvas, kinnaras, mahoragas, humans, asuras, and even the
blessed buddhas will speak sweetly to them. Gods, as well as nāgas, yakṣas,
gandharvas, kinnaras, mahoragas, humans, asuras, and even the blessed buddhas, will
praise them. The blessed buddhas will even arrive before them and cause them to
accomplish those qualities.

“Ānanda, those who preserve or teach this discourse can expect many hundreds
of qualities. Ānanda, this Dharma teaching contains the awakening of all the buddhas.
Why is that, Ānanda? Because all phenomena are subsumed within it. That is the
discussion about buddhas. Ānanda, this discussion about buddhas, this discussion about
thus-gone ones, this discussion about the Dharma, will not pass into the hands of
inferior beings and slothful individuals. Those beings will not be inferior.
Furthermore, Ānanda, those beings into whose hands this discussion about buddhas is
passed will cultivate diligence. It will pass into the hands of those who are
undaunted and have subjugated their mind.

“Ānanda, those beings who have not subjugated their mind will not remember
this discussion about buddhas. Moreover, Ānanda, you should understand that this
teaching overcomes Māra. Ānanda, evil Māra will work diligently to degrade this
discourse. Ānanda, you must therefore examine the subtle acts of Māra, the careless
acts of Māra, and the distant acts of Māra, and you must also examine how to conquer
the acts of Māra. Moreover, Ānanda, in relation to this discourse, many acts of Māra
will arise. How should the distant acts of Māra be seen? Noble sons and daughters who
do not understand the qualities of this discourse will say, ‘This discourse is too
distant and too vast; there are too many obstacles, too many distractions, and too
many afflictions.’ Such noble sons and daughters who do not understand the qualities
of this discourse in this way have been hooked and lassoed by Māra. Hence, they will
not exert themselves in this discourse. They will not remember it, preserve it,
understand it, or teach it to others.

“Ānanda, look at how beings have degenerated! Someone who does not remember this
Dharma teaching on the discussions about thus-gone ones and who does not preserve it
or promulgate it widely, Ānanda, will be disrespecting the most excellent awakening of
the buddhas. That is not good—it is not good at all. Ānanda, anyone who disrespects
this discourse is also disrespecting the Dharma. Moreover, Ānanda, those who
disrespect this discourse will not be swayed whatsoever by this admonition. Why is
that? Such confused individuals do not make any effort. They do not understand their
own mind or their own condition, so when one admonishes them, they will not remember
that admonition. Moreover, Ānanda, regarding those who disrespect the thus-gone ones
and the Dharma, the blessed buddhas cannot by nature be disrespected. Ānanda, those
confused individuals have been corrupted by inauthentic teachings. Therefore, they are
disrespecting themselves; there is no harm being done to the thus-gone ones or the
Dharma. Ānanda, the thus-gone ones have mastered the Dharma, which is beyond being
disrespected. The blessed buddhas also cannot be disrespected. Hence, Ānanda, you must
master these teachings without disrespecting or disparaging the
qualities of the Buddha.”

Then, the Blessed One addressed youthful Mañjuśrī, “Mañjuśrī, immeasurable
and incalculable worlds beyond this one is the world called Light Rays of the Exalted
Moon. There, the thus-gone, worthy, perfect Buddha Exalted Lotus Beaming Light
resides, flourishes, and prospers. Mañjuśrī, the world system of that thus-gone one is
adorned with lotus flowers made of the seven precious materials. Bodhisattvas seated
in the cross-legged posture have arisen from the center of those lotuses, and from
those lotuses light streams forth. The bodhisattvas then create emanations made from
that light. They emit incalculable emanations, and those emanations teach the Dharma.
Mañjuśrī, that light has illuminated as many world systems as there are grains of sand
in sixty Ganges rivers.

“To give an analogy, Mañjuśrī, in a clear and stainless autumn sky free of
clouds, during the middle of the night on the fifteenth day of the waxing moon, the
light of the full moon will shine brightly, unobscured by clouds. At that time the
whole of the world is brimming with light. In the same way, Mañjuśrī, the entire world
Light Rays of the Exalted Moon is brimming with light. To the east, south, west, and
north, as well as above, below, and in the intermediate directions—in all the ten
directions—as many worlds as there are grains of sand in sixty Ganges rivers are also
illuminated in that same way. For that reason, Mañjuśrī, that world system is known as Light Rays of the Exalted Moon.

“Mañjuśrī, when that thus-gone one teaches the Dharma, a lotus emerges from
the crown of his head. The lotus shines a light that illuminates the entire
trichiliocosm. From the light, buddhas appear, and those buddhas then sprinkle and
scatter lotus flowers on the Thus-Gone One. Mañjuśrī, the lotuses that are scattered
then abide within the body of the Thus-Gone One. In that way, Mañjuśrī, because of his
past aspirations, that blessed one is known as Exalted Lotus. Mañjuśrī, I asked the
thus-gone Exalted Lotus Beaming Light, ‘On what basis did the thus-gone Exalted Lotus
Beaming Light fully awaken to unexcelled and perfect buddhahood?’ He responded,
‘Awakening abides on the same basis as past thoughts and future thoughts. I fully
awakened to unexcelled and perfect buddhahood on such a basis.’ ”

Mañjuśrī asked, “Blessed One, what is the basis of past thoughts and future
thoughts?”

The Blessed One replied, “Mañjuśrī, past thoughts are unborn. Future thoughts
are also unborn. Present thoughts are also unborn. That which is unborn is suchness,
which is awakening. Therefore, it is awakening. For example, Mañjuśrī, past illusions
do not exist, nor do future illusions or present illusions. They are devoid of
intrinsic existence—they lack intrinsic existence. Mañjuśrī, in the same way, past
thoughts are unborn, future thoughts are unborn, and present thoughts are unborn.
Awakening is like that. Mañjuśrī, awakening is not past, future, or present. Mañjuśrī,
awakening is like that. In this way, Mañjuśrī, awakening is neither existent nor
nonexistent. Mañjuśrī, in this way all phenomena are awakening, yet all phenomena are
also not awakening.

At this point the householders Susārthavāha, Pure Conduct, Friend of the
Nāgas, Without Fixation, Peaked Ears, Maṇicūḍa, Full Ears, Amoghasiddhi, and Precious
Walker all said to the
Blessed One, “Blessed One, the blessed buddhas have a body that is unimpeded, and the
blessed buddhas have a loving gaze. That is amazing! For three months the Blessed One
has been engaged in this discussion about thus-gone ones together with all those
thus-gone ones.”

The Blessed One responded to the householders, “Householders, you must
understand that the characteristics of a buddha cannot be assessed.”

The householders said to the Blessed One, “Blessed One, could you please give
an analogy of the Blessed One discussing this Dharma teaching on discussions about
thus-gone ones together with all those thus-gone ones?”

The Blessed One said, “Householders, I will give you an analogy so that you
will discern and feel trust in the wisdom of the buddhas. Wise ones, those with great
faith, those who have conquered pride, those with great intelligence, and those who
abide in the supreme and inconceivable wisdom of the buddhas will be able to
understand. However, childish, ordinary beings, those who perceive a self, those
impaired by pride, and those with little intelligence will not be able to understand
it. For that reason, listen carefully and pay attention. I shall now explain.

“Householders, consider this analogy. In this trichiliocosm, there are one
billion worlds with one billion suns and one billion moons. Householders, surrounding
that trichiliocosm is an outer ring of lofty mountains. Within the trichiliocosm there
are also all those sentient beings designated as sentient beings, without beginning or
end, who attain a human body. Within that world system there is the earth element
and all the things that contain the earth element, such as jewel-like grass, trees,
branches, leaves, and petals, as well as all the mountains. Now, imagine that all of
that, which is classified as the earth element among the four great elements, was
pulverized into the smallest particles. Householders, what do you think? Would there
be many such particles?”

The householders responded to the Blessed One, “Yes, Blessed One, there would
be many such particles. There would be a great number of particles. Blessed One, those
smallest particles would be countless.”

The Blessed One said, “Moreover, householders, imagine the following.
Consider how sentient beings, who are as numerous as those smallest particles, attain
the human body without beginning or end. Once they attain the human body, all those
beings might go forth into homelessness. Once they go forth into homelessness, all
those beings might attain the level of a worthy one and manifest the superknowledges.
Through the miraculous power of those six superknowledges, a single hearer would then
be able to travel to a number of worlds equal to the total number of great hearers,
all in the span of a snap of the fingers. Householders, each one of that number of
great hearers would be able to travel in this way. As they pass by one world, they
will continue to travel to yet further worlds. Householders, imagine that all the
great hearers continue to travel in this way for one hundred years. Householders, what
do you think? How many worlds would those great hearers travel to in that span of one
hundred years?”

“Blessed One, the number of world systems those great hearers would pass by
would be immeasurable. Blessed One, the number of world systems would be
countless.”

The Blessed One said, “Imagine the following. Imagine that all those world systems
that the great hearers were to pass by during a span of one hundred years became a
single city, and that city had the same dimensions in terms of its length, width, and
height. Householders, what do you think? Would the surface of the walls around that
city be large?”

“Blessed One, that city would be large. Well-Gone One, such a city would be
limitless. Blessed One, the extent to which you make such analogies is truly
amazing.”

“Householders, if that city were to be filled to the brim with mustard seeds,
would those seeds be great in number?”

“Blessed One, those mustard seeds would be many. Well-Gone One, they would be
very many.”

“Householders, compared to that, there are far more—immeasurably many
more—thus-gone, worthy, perfect buddhas who genuinely discuss this Dharma teaching on
the discussions about thus-gone ones and discussions about the Dharma.”

The householders said to the Blessed One, “Blessed One, it is amazing that
the Thus-Gone One is able to make such a subtle and far-reaching analogy as this!”

The Blessed One said, “Householders, one should know the wisdom of the
thus-gone, worthy, perfect buddhas to be just like that. You should ardently pursue it
just as you have heard it. The thus-gone ones are endowed with unimpeded wisdom.
Because they understand the unimpeded Dharma, they are unobstructed in whatever is
requested. Householders, when a man shoots arrows in any of the four directions, into
the limitless and boundless sky, using his strength, power, and effort, the arrows
will fall to the ground once they have traveled their full course. Householders, what do you think? Are
those arrows sure to fall to the ground?”

The householders said, “Blessed One, those arrows will travel as far as that
individual’s strength, power, and effort will allow, and then they will fall to the
ground. Blessed One, there are no obstructions in the sky for those arrows.”

The Blessed One said, “In the same way, householders, the thus-gone ones are
unfathomable, limitless, and boundless. They are endowed with the four boundless
qualities. What are those four? They are boundless discipline, boundless absorption,
boundless insight, and boundless liberation.”

When the Blessed One had spoken those words, when the Well-Gone One had said
this, the Teacher said the following:

“The world and the buddhas are inconceivable.

The buddhas’ wisdom is without limit.

They have purified all mental action

And subsequently display passing beyond suffering.

“Just as the edges of the expanse of space

Cannot be observed,

Those who have understood great wisdom

Are beyond observation.

“Great wisdom is unimpeded—

There is no obstruction there.

Wisdom is just like space—

The buddhas’ wisdom is inconceivable.

“If one shoots many arrows

Into the expanse of space,

They will fall back to the ground.

Childish beings of low capacity are like that too.

“Even after hearing of this excellent wisdom,

They fall back to their level again.

Wherever you shoot the arrows,

They will fall back down to earth.

“In the expanse of the sky,

There will never be any obstruction.

The buddhas’ wisdom is just like that—

No obstruction can be observed.

“Wherever their intellect is based—

That is where childish, ordinary beings fall.

“Because I understand the capacity of childish, ordinary beings,

I have declared the buddhas’ wisdom.

That is why I do not conceal anything

In the way I convey wisdom.

“The sky is boundless,

Limitless, and endless.

In the same way, the limits of great wisdom

Are imperceptible.

“With regard to my wisdom,

Beings with childish minds harbor doubts.

They are like arrows shot into the sky

That fall to the ground without remaining.

“In front of the world and its gods,

I am sitting here.

Roaring like a lion,

I have no doubts.”

When the Lion of the Śākyas

Uttered this great roar,

At that very moment,

Eight hundred million creatures entered awakening.

The moment the Lion of the Śākyas

Uttered this great roar,

The earth itself

Shook all over in six ways.

Light shone forth

And spread widely.

Inconceivable wonders occurred—

Magical displays created by the Buddha.

At that time, the Buddha’s tongue

Emerged from his mouth

And covered this world system

And infinite buddha fields.

Once the leader of humanity

Covered the worlds with his tongue,

He spoke to Ānanda

With these eight-faceted words:

“Ānanda who speaks the truth,

Who teaches the authentic Dharma,

Holy and precious being,

You should worship the buddhas.

“Ānanda, some superior beings

Engender awakening from hearing analogies.

You should give this gift to those who seek awakening—

Those bodhisattvas who have qualities.

“Ānanda, monks and nuns,

Laymen and laywomen—

All such superior individuals—

For them, I prophesy buddhahood.

“Ānanda, I can see

Monks of the future.

And in those future times,

They will listen to discourses like this.

“Upon hearing these discourses

Some will exclaim, ‘Oh, how great they are—

These discourses taught by the Lion of the Śākyas!’

Thus they will be delighted.

“Those who hear this discourse

And dedicate their minds to awakening—

Ānanda, I prophesy that those people

Will become buddhas.

“Those who hear this discourse

And dedicate their minds to awakening

Should not engender any doubts and say

‘We will not become guides.’

“Ānanda, I will bestow this absorption

Upon those individuals

And give my blessings

To the world with its gods.

“As I have given my blessings,

In a future time of great terror,

This discourse will once again spread

Throughout Jambudvīpa.”

The Blessed One now said to the householders, “Householders, you should know
that to the east there are a great many thus-gone ones, more than there are particles
in the world, who are discussing this Dharma teaching with one another. Likewise, in
the south, west, and north, below and above—in all the ten directions and in the ten
intermediate directions—there are thus-gone ones, far more numerous than the infinite
and limitless particles of the world, who are discussing this Dharma teaching with one
another. Householders, one might recite the names of all those buddhas—all those
thus-gone ones who are discussing this Dharma teaching on the discussions about
thus-gone ones with one another—for as many incalculable eons as there are such tiny,
smallest particles. However, those thus-gone ones would pass into parinirvāṇa before
one has even finished reciting their names.”

Susārthavāha then said to the Blessed One, “Blessed One, the blessed buddhas
have great miraculous and magical powers. The blessed buddhas are renowned as being
powerful and amazing. Blessed One, all the blessed buddhas who reside, flourish, and
prosper in the worlds throughout the ten directions are discussing this Dharma
teaching on the thus-gone ones at this moment, concurrently with the Blessed One.”

The Blessed One said, “Householder, it is just as you have said. Householder, all the
blessed buddhas who reside, flourish, and prosper in the worlds throughout the ten
directions are discussing this Dharma teaching on the discussions about thus-gone ones
with the Blessed One.”

The householder Susārthavāha asked the Blessed One, “Blessed One, based on
which absorption does the thus-gone, worthy, perfect buddha discuss this Dharma
teaching on the discussions about thus-gone ones with those thus-gone, worthy, perfect
buddhas?”

“Householder, it is based on the absorption known as freedom from
the realm of phenomena that I discuss this Dharma teaching with those
blessed buddhas.”

“Blessed One, why is that absorption called freedom from the realm
of phenomena?”

“Householder, even though all phenomena are the realm of phenomena, they
cannot truly be seen as the realm of phenomena. Householder, while abiding in this
absorption, I do not truly see the realm of phenomena. Householder, while abiding in this
absorption I do not truly see any phenomena whatsoever within the realm of phenomena.
Householder, while abiding in this absorption I do not truly see any form within the
realm of phenomena, nor do I truly see the realm of phenomena within form. Apart from
form, I do not truly see the realm of phenomena. Likewise, apart from the realm of
phenomena, I do not truly see any form. Householder, in the same way, while abiding in
this absorption I do not truly see feeling, perception, formation, and consciousness
within the realm of phenomena. I also do not truly see the realm of phenomena within
feeling, perception, formation, and consciousness. Also, apart from these, I do not truly see the
realm of phenomena. Likewise, apart from the realm of phenomena, I do not truly see
feeling, perception, formation, and consciousness.

“Householder, while abiding in this absorption, I do not truly see the eye
element within the realm of phenomena, nor do I truly see the realm of phenomena
within the eye element. Apart from the eye element, I do not truly see the realm of
phenomena. Also, apart from the realm of phenomena, I do not truly see the eye
element. In the same way, the form element is not present within the eye element. Nor
is the sound element present in the ear element. Nor is the smell element present in
the nose element. Nor is the taste element present in the tongue element. Nor is the
tactile element present in the body element. Nor is the mind element present.

“Householder, while abiding in this absorption, I do not truly see phenomena
within the realm of phenomena, nor do I truly see the realm of phenomena within
phenomena. Within the realm of phenomena, I do not truly see phenomena. Apart from
phenomena, I also do not truly see the realm of phenomena. Apart from the realm of
phenomena, I do not truly see phenomena.

“Householder, while abiding in this absorption, I do not truly see the earth
element within the realm of phenomena, nor do I truly see the realm of phenomena
within the earth element. Apart from the earth element, I also do not truly see the
realm of phenomena. Apart from the realm of phenomena, I also do not truly see the
earth element. The same applies to water, fire, and wind.

“Householder, while abiding in this absorption, I do not truly see the realm
of phenomena of the past within the realm of phenomena, nor do I truly see the realm
of phenomena within the phenomena of the past. Apart from the realm of phenomena, I
also do not truly see phenomena of the past. Apart from phenomena of the past, I also do not
truly see the realm of phenomena. Apart from the realm of phenomena, I also do not
truly see the realm of phenomena. I do not truly see the realm of phenomena within the
future realm of phenomena, nor do I truly see the realm of phenomena in the future.
Apart from the future, I also do not truly see the realm of phenomena. Apart from the
realm of phenomena, I also do not truly see the future realm of phenomena. I do not
truly see the present moment within the realm of phenomena, nor do I truly see the
realm of phenomena within the present moment. Apart from the present moment, I do not
truly see the realm of phenomena. Apart from the realm of phenomena, I also do not
truly see the present moment.

“Householder, while abiding in this absorption, I do not truly see the
qualities of ordinary beings within the realm of phenomena, nor do I truly see the
realm of phenomena within the qualities of ordinary beings. Apart from the qualities
of ordinary beings, I do not truly see the realm of phenomena. Apart from the realm of
phenomena, I also do not truly see the qualities of ordinary beings.

“Householder, while abiding in this absorption, I do not truly see the
qualities of training within the realm of phenomena, nor do I truly see the realm of
phenomena within the qualities of training. Apart from the qualities of training, I do
not truly see the realm of phenomena. Apart from the realm of phenomena, I also do not
truly see the qualities of training. Apart from the realm of phenomena, I also do not
truly see the realm of phenomena.

“Householder, while abiding in this absorption, I do not truly see the
qualities of solitary buddhas within the realm of phenomena, nor do I truly see the
realm of phenomena within the qualities of solitary buddhas. Apart from the qualities of solitary
buddhas, I do not truly see the realm of phenomena. Apart from the realm of phenomena,
I also do not truly see the qualities of solitary buddhas.

“Householder, while abiding in this absorption, I do not truly see the
qualities of the buddhas within the realm of phenomena, nor do I truly see the realm
of phenomena within the qualities of the buddhas. Apart from the realm of phenomena, I
do not truly see the qualities of the buddhas. Apart from the qualities of the
buddhas, I also do not truly see the realm of phenomena. Apart from the realm of
phenomena, I do not truly see the realm of phenomena.”

Then youthful Mañjuśrī addressed the Blessed One, “Blessed One, why is it
called the realm of phenomena?”

The Blessed One said, “Mañjuśrī, there is no realm in the realm of phenomena.
Mañjuśrī, it is from that perspective that I use the phrase realm of
phenomena. Mañjuśrī, departure from all phenomena
refers, Mañjuśrī, to the fact that all phenomena have been emancipated from the
elements.”

“Blessed One, why is that departure known as
departure?”

The Blessed One said, “There is no coming and there is no going. That is why
the term departure is used. Mañjuśrī, the way of all phenomena is
like that. Mañjuśrī, that is the engagement of phenomena.”

“Blessed One, why is it known as engagement?”

The Blessed One said, “It is known as engagement because
all phenomena are naturally unborn.”

At that time, youthful Heart of the Glorious Lotus was present in the
assembly, and he addressed the Blessed One, “Blessed One, this is how I understand the
meaning of the Dharma taught by the Blessed One: This absorption is not shared by
ordinary beings. This
absorption is not shared by solitary buddhas. Blessed One, this absorption is not even
shared by those who profess the teachings of the buddhas. Therefore, Blessed One,
there is no possession or nonpossession of this absorption. Why is that? Blessed One,
it is because any phenomena that one encounters, as well as those one does not
encounter, are nonexistent. Whenever there is a phenomenon, it is like this. Hence,
what does not exist in any way is not something that one can either encounter or not
encounter. Therefore, Blessed One, this absorption is uncommon.

“Furthermore, Blessed One, no one at all will dwell in this absorption. Why
is that? Blessed One, it is because all beings dwell in absorption. Therefore, Blessed
One, they do not dwell, or rest, in sameness. Therefore, this absorption is ineffable.

“Furthermore, Blessed One, this absorption is common to all beings. Why is
that? Blessed One, this is how the sameness of all beings is attained. Therefore,
Blessed One, this absorption is common to all beings.

“Furthermore, Blessed One, this absorption cannot be attained by anyone at
all. Why is that? Blessed One, it is because the accumulation of sameness does not
exist. Blessed One, it is because the sameness of all phenomena is not observable.

“Furthermore, Blessed One, this absorption is shared in the same way that all
beings are shared. This absorption is also inalienable in the same way that all beings
are inalienable.

“Furthermore, Blessed One, that absorption that is disengaged from beings is
common to all beings.
Why is that? Blessed One, disengagement itself is absorption.

“Furthermore, Blessed One, this absorption is inconceivable. Why is that?
Because it is beyond the realm of mind. This absorption is inconceivable.

“Furthermore, Blessed One, this absorption is inconceivable because phenomena
are nonconceptual. Why is that? Blessed One, since they are nonconceptual, they are
inconceivable. That which does not exist is absorption. Blessed One, the mind is not
mind. However, it is absorption.

“Furthermore, Blessed One, this absorption does not dwell on marks, and that
which does not dwell is absorption.

“Furthermore, Blessed One, this absorption is without attainment by virtue of
not perfecting the degenerated. Blessed One, that which is not perfected is
absorption.

“Furthermore, Blessed One, this absorption is degeneration—wherever there is
a domain of the buddhas there is this absorption. Blessed One, ‘the domain of the
buddhas’ is not a domain. That which is not a domain is absorption.

“Furthermore, Blessed One, this absorption is not taught. Why is that?
Blessed One, the Dharma that is expressed to others with conventional speech does not
exist within this Dharma. That which does not exist is absorption.

“Furthermore, Blessed One, this absorption is not syllables. Why is that?
Blessed One, syllables like that do not exist, and that which does not exist is
absorption.

“Furthermore, Blessed One, this absorption is inexpressible. That which is
inexpressible is expressed. In this way, this absorption is inexpressible.

“Blessed One, this absorption is unknowable, and that which is unknowable is absorption. In this
way, Blessed One, this absorption is unknowable.

“Furthermore, Blessed One, an absorption that is taught does not exist in
those teachings. Furthermore, that which does not exist is empty of essence, and that
which is empty of essence is absorption.

“This absorption is sameness, and phenomena are sameness. Phenomena have not
departed, and therefore, Blessed One, this absorption is inexpressible.”

The elder Śāradvatīputra then said to youthful Heart of the Glorious Lotus,
“Heart of the Glorious Lotus, do you not desire this absorption?”

“Venerable Śāriputra, I do not desire this absorption. Why is that? Venerable
Śāriputra, if I truly saw a nature in any phenomena, I would also desire
phenomena.”

Śāriputra said, “Heart of the Glorious Lotus, do you not truly see the
qualities of the buddhas?”

Heart of the Glorious Lotus said, “Venerable Śāriputra, if I truly saw a
nature in the qualities of the buddhas, then I would be turning the qualities of the
buddhas into conditioned things.”

Śāriputra said, “Heart of the Glorious Lotus, do you truly see the qualities
of the buddhas?”

Heart of the Glorious Lotus said, “Venerable Śāriputra, if I truly saw any
qualities of the buddhas, then the qualities of the buddhas would have become
substantive things. However, venerable Śāriputra, no phenomenon is substantive.
Venerable Śāriputra, if the qualities of the buddhas existed, they would also be
understood as something other than the qualities of the buddhas. The qualities of the
buddhas would become a product of the mind.”

The Blessed One praised youthful Heart of the Glorious Lotus saying,
“Excellent!”

The Blessed One then said to venerable Śāriputra, “Śāriputra, in response to
every question you have asked, he has correctly asserted the nonabiding nature of
phenomena. That is a sign of nonregression.”

Venerable Śāriputra said to youthful Heart of the Glorious Lotus, “Heart of
the Glorious Lotus, the Blessed One has prophesied that you will not regress from
progress toward unexcelled and perfect awakening.”

Youthful Heart of the Glorious Lotus then said to venerable Śāriputra,
“Venerable Śāriputra, if there is such a property as not regressing from progress
toward unexcelled and perfect awakening, then, indeed, venerable Śāriputra, the
Thus-Gone One prophesied that I will attain unexcelled and perfect awakening.”

Venerable Śāriputra said, “Heart of the Glorious Lotus, do you not think, ‘I
will fully awaken to unexcelled and perfect buddhahood’?”

“Venerable Śāriputra, I do not. Why is that? Venerable Śāriputra, if I did,
that awakening would involve clinging to a self. Venerable Śāriputra, that being so,
why would I think, ‘I will fully awaken to unexcelled and perfect buddhahood’?”

“Heart of the Glorious Lotus, do you not think that Śākyamuni has, at this
moment, fully awakened to unexcelled and perfect buddhahood?”

“Venerable Śāriputra, if I cannot observe the qualities of Śākyamuni himself,
how could I possibly observe his awakening? Therefore, why would I think that
Śākyamuni has fully awakened to unexcelled and perfect buddhahood?”

Venerable Śāriputra said, “Heart of the Glorious Lotus, what actions do you
engage in?”

At that moment youthful Heart of the Glorious Lotus produced miraculous
displays. When he
produced those miraculous displays, the entire retinue became suffused with rays of
light, and then he himself disappeared. Once he had disappeared, he asked venerable
Śāriputra, “Śāriputra, do you see me?”

“Heart of the Glorious Lotus, I do not see you. I can only hear you.”

“Venerable Śāriputra, is that sound you hear Heart of the Glorious
Lotus?”

“Youthful one, it is not.”

“Venerable Śāriputra, what is the reason for using the name Heart of the
Glorious Lotus?”

“That name, Heart of the Glorious Lotus, is a symbolic designation of
words.”

“Venerable Śāriputra, do symbolic designations of words engage in
actions?”

“Heart of the Glorious Lotus, they do not.”

“Venerable Śāriputra, symbolic designations of words are not words. The
actions of that which is not a word are not knowable. They do not exist in this
vehicle or in another vehicle. They do not exist over here, or over there, or in
between. Therefore, those actions have truly passed beyond suffering. Venerable
Śāriputra, the actions of bodhisattvas are like that.”

Then the Blessed One smiled, and, as is the case whenever blessed buddhas
smile, a variegated array of blue, yellow, red, white, crimson, crystal, and
silver-colored rays of light emanated from his mouth and filled infinite, limitless
world systems with light. After traveling as far as the abode of Brahmā, the light
rays returned, filling infinite and limitless world systems with light. The light then
circled the Blessed One three times and disappeared into the crown of his head.

The worlds of the great trichiliocosm shook six times. They quivered, trembled, and quaked;
wobbled, rocked, and swayed; and vibrated, shuddered, and reeled.

Venerable Ānanda then rose from his seat, draped his upper robe over one
shoulder, and praised the Blessed One with these verses:

“Supreme One, Guide, Supreme Victor,

Since you do not smile without reason,

Protector, Well-Gone One, what is the cause for this smile?

Victor, what is the reason that you smile in the world?

“Light shines on this realm of the Victor

And illuminates the ten directions.

Compassionate One, what is the reason that you smile?

Beneficent One, please tell me!

“Beings who live in this buddha field

Are happy and free from disease, joyous and delighted.

They have worldly pleasures and meditative absorption

Just like the gods on Mount Meru’s peak.

“Protector, at that moment,

Blind beings were able to see forms.

Likewise, deaf beings

Were able to hear sounds.

“In an instant, beings have discovered a treasure.

Today all bonds are severed.

Pregnant women give birth easily and auspiciously.

It is amazing that such marvels have come to pass!

“Flowers touch my feet,

Pleasing aromas waft towards me,

And the buddha fields are shining with adornments.

Protector, what caused the Well-Gone One to smile?

“All the light of the moon and the sun

Is outshined in the presence of the Victor.

You illuminate this entire buddha field,

Just like a powerful master.

“Some beings here are struck by disease,

And those infirm beings have lost their strength and power,

Yet today many of them have been cured of disease.

Please explain whose power that is.

“The manner in which you smiled

Is a way that we have never seen or heard of before.

Since all of us here harbor doubts about this,

Leader who trains beings, please teach about this.

“I respectfully ask this of you:

What are the cause and reason for this smile?

Whoever hears this will be filled with joy.

Hence, Protector, please explain this to me.

“Who will be benefited in a vast way today?

Who will uphold this Dharma treasure?

Who will conquer Māra today,

Along with his soldiers and cavalry?

“You have perfected all qualities.

Sage, you are unique—how could there be anyone greater?

Supreme being in the realm of phenomena, I request you—

You who know the ultimate, please explain this.”

The Blessed One then said to venerable Ānanda, “When youthful Heart of the
Glorious Lotus gave this teaching, thirty thousand creatures set out for awakening.
With respect to today’s teaching, Ānanda, do you see those here before me who have set
out for awakening? As soon as these householders pass away, they will be born among
the gods of the Heaven of the Thirty-Three. When they pass away from there, they will
then be born into the class of humans of Jambudvīpa during the final five-hundred-year
period. As soon as they are born into Jambudvīpa, they will hear this Dharma
teaching.”

Then those thirty thousand beings addressed the Blessed One, “Later on, in
the future, we will explain this Dharma teaching.”

At that time, five hundred monks who were present in the assembly rose from
their seats and addressed the Blessed One, “Blessed One, please bless this Dharma
teaching. Blessed One, later on, in the future, we will also cause this Dharma
teaching to flourish.”

At that moment, Śakra, king of the gods, Brahmā, lord of the Sahā universe,
and the Four Great Kings—all of whom were present in the assembly—addressed the
Blessed One, saying, “Blessed One, please bless this Dharma teaching. Blessed One, we
will guard and protect those Dharma teachers. We will exert ourselves and protect
them.”

Then rays of light streamed from the body of the Blessed One, and out of each
light ray emanations appeared. Every emanation then scattered and tossed flowers and
incense to the monks. The Blessed One proceeded to manifest a miracle whereby the
householder sons Bhadrapāla, Susārthavāha, Guhyagupta, Given by Lamp Wick, Varuṇa,
Indradatta, the noble son Naradatta, and the eight holy men all looked to the east and
saw as many blessed buddhas as there are grains of sand in the Ganges river. Such was
the miracle he manifested.

The Blessed One then spoke to venerable Ānanda, “Ānanda, when this vast
Dharma teaching given by the Thus-Gone One was taught and explained, those eight
householders attained
the absorption called complete illumination, and they will
proclaim it.”

Then the Blessed One spoke these verses:

“Ānanda, did you see

These eight monks who came before me

Requesting blessings for great wisdom

And blessings for great abilities?

“They said, ‘Great Protector, in the future,

We will give teachings like this one.

With palms joined together, they beseeched me

For the sake of the Dharma.

“When this discourse is discussed,

When there is a buddha who professes it,

When there is someone who upholds it,

Then all of that will be protected.

“Those who practice the Dharma that is hard to find

Will not be separate from the Buddha.

Those who receive this instruction

Will rest in suchness.

“Those who receive instruction

In this discussion I have taught

Will see the Buddha in front of them,

Revealing his face to them.

“Those monks

Who receive instruction

In this discussion about the buddhas that I have taught

Are safeguarding my teachings.

“Those who receive instruction

In this discussion I have taught

Have grasped awakening;

They perform the limitless nature of the buddhas.

“Those who receive instruction

In this sacred discussion about buddhas

Are all certain to abide

In the peerless wisdom of the buddhas.

“Those who receive instruction

In this sacred discussion about buddhas

Have tamed Māra

And abide at the seat of awakening.

“Those who receive instruction

In the suchness of this discussion about buddhas

Have tamed Māra

And abide at the seat of awakening.

“That teaching is also a dhāraṇī;

That absorption is also this teaching.

Those beings will teach this;

The Buddha’s truths will not be altered.

“Whoever longs for all these buddhas

For the sake of pure awakening

Should receive instruction

In these discussions that I have taught.

“Those who wish to see

The perfect buddhas of the past

Must quickly receive instruction on this discussion

Of great wisdom—reality itself.

“Some find joy

In the manner of this discourse;

In the future, I will give

Similar instructions to them.

“Those who are learned due to hearing and retaining

My teachings such as this

Have today obtained the absorption

Known as illumination.

“By abiding in that absorption,

In the future these beings

Will uphold my teaching

For the benefit of all creatures.

“At that time, some individuals

Will say, ‘I have received this discourse,

But I have not met the Thus-Gone One,’

Yet they must not develop such doubts.

“In a future time,

When lower rebirths are numerous,

All humans who hear the name of this absorption

Will be seated before me.

“My heirs who are present here,

Who proclaim these discourses,

Will protect the Dharma in the future,

When the holy Dharma is being destroyed.

“Those who exert themselves

In order to obtain this discourse—

I can see them all, Ānanda,

With my buddha eye.

“Therefore, Ānanda,

I entrust you with supreme awakening.

I pass this on to you

So that you will instruct beings.

“Some individuals will endeavor

To protect this discourse;

By protecting me,

They will be protecting infinite buddhas.

“By protecting the Dharma in that way,

Those people are also protected.

Though they search for this discourse

In the four directions, people do not find it.

“They must make an inconceivable offering

To the buddhas I have pointed out—

To all those buddhas

In the ten directions.

“Through the ripening of those acts,

They will come to hear what I have said.

If that is the case for those who have not found this discourse,

What need is there to speak of those who have already found it?

“Imagine that a person filled

All buddha fields

Without exception

With piles of sand.

“This person then scattered it all

In the eastern direction

By picking up each grain of sand

With one hand.

“And they then took all those grains—

As many as there are

In all the infinite world systems—

And put them all down again.

“When all had been placed like that,

No wise being would be able to know

How to count the number

Of such grains of sand in the world.

“If to the south as well

Someone scattered sand in the same way,

There would be as many heaps of sand

As I have already described.

“Likewise, sand that a person scattered

In each of the four directions

Would result in as much sand

As I described before.

“Then, imagine that a number of worlds,

Equal to the number of grains of sand just described,

Are all gathered together

Into a single square city.

“Then imagine that a man appears

And fills up this constructed city

With all the most precious things

And offers it all to the protectors—the buddhas.

“Having made that offering,

He aspires to supreme awakening, saying,

‘May I become an inconceivable guardian of the world—

The foremost among humans.’

“Even such a person who seeks awakening

Yet does not search for these discourses

Will not find these discourses

On the discussions that I have explained.

“In comparison to that person, those who seek this discourse

Will gain a greater increase in merit.

O learned Ānanda,

They will gain a superior awakening.

“I prophesy such awakening for the monks and nuns

Who follow these discussions.

It will come to those who seek these discussions

That I have now explained.

“In the past, I was a young brahmin

Who taught for the sake of awakening.

At that time, for the sake of awakening,

I would always produce merit.

“I was known as Lamp, and I had a vision

Of inconceivably great wisdom.

Whoever received this instruction

Would meet the perfect buddhas.

“Continuously, for the happiness of all beings,

I strove for awakening

For seven hundred incalculable eons,

So that there would not be a single person lacking.

“I generated merit

Together with learned ones.

Whoever receives instruction on this

And aspires to supreme awakening

“Will have faultless awakening,

And awakening will not be difficult for them.

Whoever receives instruction

On this discourse that I have explained

“Will not have any doubts

That I am the cause for the awakening of buddhas.

Yet in future times,

People will not see the proper way.

“At that point in the future,

The monks will perform buddha activity.

They will remember

These discussions I have taught.

“Ānanda, it is for that reason

That I confer discourses such as this.

Anywhere these discussions

Had by the buddhas are proclaimed,

“In those places,

The yakṣas who rob vitality

Will no longer rob the vitality of beings.

Learned ones should know it to be like that.

“Those with bodies infected with poison

Should venerate this discourse throughout the land.

There is no doubt

That they will then become free of poison.

“Ānanda, you should know that any land

Where this discourse on the discussions

Had by the buddhas is expounded

Becomes a place of worship.

“Previous protectors of the past,

Those who illuminated the world,

Fully explained these discourses

In this very place.

“I, the perfect buddha of the present,

Who destroys the sorrow of beings,

Also teach these supreme discourses

In this very place.

“The inconceivable protector of the world,

The perfect Buddha Maitreya,

Will also teach this discourse

In this very place.

“When the learned Maitreya

Teaches this discourse,

Eighty billion beings in all

Will be prophesied to reach awakening.

“As one who has matured my own being,

My name, at that moment,

Will be uttered by the perfect Buddha:

‘O Buddha Śākyamuni.’

“Incalculable millions of creatures,

Sitting before Maitreya,

Will then hear my name

And make aspirations for supreme awakening.

“At that moment the Buddha—

The thus-gone Maitreya—

Will smile and so produce

An inconceivable magical display.

“Those in the future

Who seek out these methods—

Ānanda, those people

Should be prophesied to encounter Maitreya.”

When the Lion of the Śākyas

Explained this discourse,

Eighty thousand creatures

Directly entered awakening.

The Blessed One then said to venerable Ānanda, “Ānanda, if a monk has these
four qualities, he will reject the awakening of a buddha. What are these four? (1)
Ānanda, that monk will have excessive pride. If that monk with excessive pride hears a teaching
on the absence of excessive pride, he will be scared, fearful, and frightened. He will
fall into a great abyss. He will fall to bottomless depths. He will become consumed
with anger at such unwelcome words. (2) Furthermore, Ānanda, that monk will be
attached to the self and have no boundaries. Ānanda, a monk who has these two
qualities will reject the awakening of a buddha and become consumed with anger at such
unwelcome words. (3) Furthermore, Ānanda, a monk with flawed discipline will behave
improperly. Because their discipline is flawed, he will become timid when he hears
lectures on discipline. Ānanda, a monk who has these three qualities rejects the
awakening of a buddha and is consumed with anger at such unwelcome words. (4)
Furthermore, Ānanda, a monk who has a view with reference points will assert the
existence of a self. If he hears lectures on emptiness, he will become scared,
fearful, and frightened with regard to nonattachment. Ānanda, a monk who has these
four qualities rejects the awakening of a buddha and is consumed with anger at such
unwelcome words.”

When the Blessed One had spoken those words, after the Well-Gone One had said
this, he continued:

“Monks with excessive pride

Think they have obtained what they have not.

They reject the profound Dharma

That I have taught.

“Monks who preach a teaching

That has been corrupted by Lokāyata views

Fully reject the profound discourses

That I have taught.

“Monks who assert a self

And dwell on reference points

Reject my teachings, even though

They have heard teachings on the lack of self.

“Monks with flawed discipline,

With negative propensities, who do not follow their vows

Reject my teachings

When they hear the teachings on having few possessions.

“Those who reject the teachings given by me—

The Protector, Lion of the Śākyas—

Due to their flawed insight

Will be born in the lower realms when their bodies disintegrate.

“Ānanda, when a monk who has four qualities hears the Dharma-Vinaya mastered
by the thus-gone ones, he will be happy, delighted, and thrilled. Ānanda, what are those four qualities?
They are being a monk who is (1) free of excessive pride and (2) not influenced by
Lokāyata views, (3) who teaches the pure Dharma to others without reference points,
and (4) who does not cling to the self but rather possesses virtuous qualities and
discipline. Ānanda, if a monk who has these four qualities hears the Dharma-Vinaya
mastered by the thus-gone ones, he will be happy, delighted, and thrilled.”

When the Blessed One had spoken those words, when the Well-Gone One had said
this, he continued:

“Monks who are free from pride,

Who fully abide in the authentic Dharma,

Attain unparalleled joy

When they hear the profound teachings.

“Having obtained the profound nature,

They fully abide in the authentic Dharma.

They do not indulge in Lokāyata views,

Which are known to be inferior.

“Hearing the teachings on the absence of self,

They do not suddenly lose courage.

Instead, their wisdom will increase

Like the waxing moon.

“Hearing the teachings on the absence of self,

They are free from any doubt.

Moreover, their wisdom will increase

Like the waxing moon.”

When the Blessed One had said this, the monks and the whole world with its
gods, humans, asuras, and gandharvas rejoiced and praised the Blessed One’s words.

This concludes the Great Vehicle discourse “Discussions of Thus-Gone Ones.”

Colophon

It was translated by the Indian preceptor Jñānagarbha and the translator
venerable Palgyi Yang. It was then edited and finalized by the translator-editor
venerable Paltsek.

Notes

Abbreviations

C
Choné

D
Degé

H
Lhasa (Zhol)

N
Narthang

S
Stok

Bibliography

acts of immediate consequence

Exalted Lotus

Manifested Chief Exalted King Arrayed with Invisible
Flowers
me tog sgrub
bkod du ma mngon ’phags rgyal po khyu mchog rnam par rol pa
མེ་ཏོག་སྒྲུབ་བཀོད་དུ་མ་མངོན་འཕགས་རྒྱལ་པོ་ཁྱུ་མཆོག་རྣམ་པར་རོལ་པ།

Well Protected

Full Ears

Pure Conduct

Without Fixation

Precious Walker

Ganges river