大方廣佛華嚴經

At that time, Samantabhadra, the great bodhisattva, again addressed the bodhisattvas:

Children of the Buddhas! How should a great bodhisattva understand the voice of the Tathagata, the Perfectly Enlightened One?

A great bodhisattva should know that the voice of the Tathagata reaches everywhere, extending throughout immeasurable sounds.

One should know that the voice of the Tathagata accords with the inclinations of the listeners’ minds and causes them all to rejoice, for it expounds the Dharma clearly.

One should know that the voice of the Tathagata accords with the listeners’ faith and understanding and causes them all to rejoice, for their minds become cool and refreshed.

One should know that the voice of the Tathagata never teaches at an inappropriate time, for those who should hear it hear it at the proper time.

One should know that the voice of the Tathagata neither arises nor ceases, for it is like an echo responding to a sound.

One should know that the voice of the Tathagata has no master, for it arises from the cultivation of all meritorious practices.

One should know that the voice of the Tathagata is exceedingly profound, for it is difficult to fathom.

One should know that the voice of the Tathagata is without distortion, for it arises from the Dharma realm.

One should know that the voice of the Tathagata is never cut off, for it pervades the Dharma realm.

One should know that the voice of the Tathagata is unchanging, for it has reached the ultimate state.

Children of the Buddhas! A great bodhisattva should know that the voice of the Tathagata is neither measurable nor immeasurable, neither possessed of a master nor without a master, neither instruction and guidance nor the absence of instruction and guidance.

For example, when a world is about to perish, without any master or agent, four kinds of sounds naturally arise:

The first sound says: “Everyone should know the bliss of the first dhyana, which is free from the faults of sensual defilements and transcends the realm of desire.” Having heard it, beings naturally attain the first dhyana, relinquish their bodies in the realm of desire, and are born in the Brahma Heaven.

The second sound says: “Everyone should know the bliss of the second dhyana, which is without initial or sustained thought and surpasses the Brahma Heaven.” Having heard it, beings naturally attain the second dhyana, relinquish their bodies in the Brahma Heaven, and are born in the Heaven of Radiant Sound.

The third sound says: “Everyone should know the flawless bliss of the third dhyana, which surpasses the Heaven of Radiant Sound.” Having heard it, beings naturally attain the third dhyana, relinquish their bodies in the Heaven of Radiant Sound, and are born in the Heaven of Pervasive Purity.

The fourth sound says: “Everyone should know the quiescence of the fourth dhyana, which surpasses the Heaven of Pervasive Purity.” Having heard it, beings naturally attain the fourth dhyana, relinquish their existence in the Heaven of Pervasive Purity, and are born in the Heaven of Abundant Fruition.

These four kinds of sounds have no master or agent; they arise solely through the power of beings’ wholesome karma.

In the same way, the voice of the Tathagata has no master or agent and makes no discriminations. It neither enters nor emerges, but solely from the Dharma power of the Tathagata’s merit arise four kinds of vast sounds:

The first sound says: “The assembly should know that all conditioned phenomena are suffering. The hells are suffering; the animal realm is suffering; the realm of hungry ghosts is suffering; the absence of merit is suffering; attachment to self and what belongs to self is suffering; and the performance of evil deeds is suffering. Those who wish to be born in the heavens or among humans must plant roots of goodness so that they may be born among humans or devas and escape all states of adversity.” Having heard it, beings abandon deluded views, cultivate wholesome practices, escape the states of adversity, and are born among humans or devas.

The second sound says: “The assembly should know that all conditioned phenomena are filled with suffering, like a red-hot iron ball. Conditioned phenomena are impermanent and subject to extinction. Nirvana is quiescent, unconditioned, and blissful, far removed from hardship and suffering, and utterly free from the burning afflictions.” Having heard it, beings diligently cultivate wholesome Dharma and, in the Shravaka Vehicle, attain the patient acceptance that accords with the teaching they have heard.

The third sound says: “The assembly should know that those of the Shravaka Vehicle awaken through the words of others and possess narrow and inferior wisdom. There is also the Pratyekabuddha Vehicle, whose awakening does not depend upon a teacher; the assembly should learn it.” Those who delight in the supreme path, upon hearing these words, immediately relinquish the Shravaka Vehicle and cultivate the Pratyekabuddha Vehicle.

The fourth sound says: “The assembly should know that beyond the Two Vehicles there is a supreme path called the Mahayana. It is the path cultivated by bodhisattvas in accordance with the six paramitas. They never discontinue the bodhisattva practices, never abandon the mind of enlightenment, and pass through immeasurable births and deaths without weariness or aversion.

Because it surpasses the Two Vehicles, it is called the Mahayana, the Foremost Vehicle, the Supreme Vehicle, the Most Supreme Vehicle, the Higher Vehicle, the Unsurpassed Vehicle, and the vehicle that benefits all beings.” If there are beings whose faith and understanding are vast, whose faculties are keen and swift, who planted roots of goodness in past lives, who are sustained by the spiritual power of the Tathagata, and whose supreme aspiration is to seek the fruition of Buddhahood, then upon hearing these words they immediately awaken the mind of enlightenment.

Children of the Buddhas! The voice of the Tathagata does not issue from the body or arise from the mind, yet it can benefit immeasurable beings.

This is the first characteristic of the Tathagata’s voice; great bodhisattvas should understand it in this way.

Furthermore, Children of the Buddhas! Just as an echo arises through a mountain valley and a sound, yet has no form, cannot be seen, and makes no discriminations, while still being able to follow every kind of speech, so too is the voice of the Tathagata.

The voice of the Tathagata has no form and cannot be seen. It is neither located in any place nor devoid of location, but arises solely in accordance with the conditions, desires, and understanding of beings. The nature of this voice is ultimate: it neither speaks nor reveals, and cannot be proclaimed.

This is the second characteristic of the Tathagata’s voice; great bodhisattvas should understand it in this way.

Furthermore, Children of the Buddhas! It is like the great Dharma drum of the devas, called Awakening. Whenever the sons of the devas become attached to pleasure and heedless indulgence, the Dharma drum in the sky emits a sound that tells them: “Sons of the devas, you should know that all sensual pleasures are impermanent, false, and delusive, and in but an instant they decay and perish.

Only the mad and foolish crave and cling to them. Sons of the devas, do not be heedless. If you are heedless, you will later fall into the evil destinies, and then regret will come too late.” When the sons of the devas hear this sound, their hearts are filled with alarm and fear.

They immediately abandon the sensual pleasures of the heavenly palace and go together to the place of the Heavenly King to seek the Dharma and cultivate it.

The sound of the heavenly drum has no master or agent, neither arises nor ceases, yet it can benefit immeasurable beings.

One should know that the Tathagata is also like this. Wishing to awaken heedless beings, he emits the sounds of immeasurable wondrous Dharma: the sound of nonattachment, the sound of vigilance, the sound of impermanence, the sound of suffering, the sound of non-self, the sound of impurity, the sound of quiescent cessation, the sound of nirvana, the sound of immeasurable spontaneous wisdom, the sound of the indestructible bodhisattva practice, and the sound of the Tathagata’s effortless wisdom-ground reaching everywhere. With these sounds, he universally awakens beings throughout the Dharma realm.

Countless beings who hear these sounds all rejoice greatly and diligently cultivate wholesome Dharma. Each seeks liberation within their own vehicle: some cultivate the Shravaka Vehicle, some cultivate the Pratyekabuddha Vehicle, and some cultivate the bodhisattvas’ unsurpassed Mahayana. Yet the voice of the Tathagata abides in no location and contains no verbal expression.

This is the third characteristic of the Tathagata’s voice; great bodhisattvas should understand it in this way.

Furthermore, Children of the Buddhas! It is like a celestial maiden of the Heavenly King Ishvara named Good Voice. From the mouth of this celestial maiden comes a single sound capable of harmonizing with hundreds of thousands of kinds of music, and within each kind of music there are, in turn, hundreds of thousands of distinct sounds.

Children of the Buddhas! In this way, the celestial maiden Good Voice emits a single sound from her mouth, yet it becomes immeasurable sounds.

You should know that the Tathagata is likewise: from within a single sound he emits immeasurable sounds, which reach everywhere in accordance with the differing inclinations of sentient beings’ minds and enable them all to understand.

This is the fourth characteristic of the Tathagata’s voice. Great bodhisattvas should know it thus.

Furthermore, children of the Buddhas! Just as the Great Brahma Heaven King, dwelling in the Brahma palace, utters a sound that all the Brahma assemblies hear equally, although that sound does not travel beyond the Brahma assemblies, and each member of those assemblies thinks, “The Great Brahma Heaven King is speaking to me alone,”

so too is the wondrous voice of the Tathagata. Everyone assembled at the place of enlightenment hears it, yet that voice does not travel beyond the assembly, for those whose faculties have not yet matured should not hear it. Each one who does hear it thinks, “The Tathagata, the World-Honored One, is speaking for me alone.”

Children of the Buddhas! The voice of the Tathagata neither issues forth nor abides, yet it can accomplish all the works of a Buddha.

This is the fifth characteristic of the Tathagata’s voice. Great bodhisattvas should know it thus.

Furthermore, children of the Buddhas! Just as water has a single taste, yet differs according to the vessels that contain it, though the water neither deliberates nor discriminates,

so too the speech of the Tathagata has only the single taste of liberation. Yet because the minds of sentient beings differ, it manifests immeasurable distinctions, while neither deliberating nor discriminating.

This is the sixth characteristic of the Tathagata’s voice. Great bodhisattvas should know it thus.

Furthermore, children of the Buddhas! Just as the Dragon King Anavatapta raises dense clouds and sends rain throughout Jambudvipa, causing fruit trees, crops, and seedlings all to grow and rivers, channels, ponds, and springs all to become full—although this rainwater does not flow from the Dragon King’s body, it can nevertheless accomplish all these beneficial works.

So too the Tathagata, the Perfectly Enlightened One, raises clouds of great compassion throughout the worlds of the ten directions and universally showers down the unsurpassed ambrosia of the Dharma, causing all sentient beings to rejoice, increase their wholesome qualities, and perfect the various vehicles.

The Tathagata’s voice neither comes from outside nor issues from within, yet it can benefit all sentient beings.

This is the seventh characteristic of the Tathagata’s voice. Great bodhisattvas should know it thus.

Furthermore, children of the Buddhas! Just as when the Dragon King Manasvin wishes to send rain, he does not immediately let it fall. First he draws clouds across the whole sky and holds them there for seven days, waiting for sentient beings to finish their work, because that great Dragon King has a compassionate heart and does not wish sentient beings to be troubled or disturbed. Only after seven days does the Dragon King send down a fine rain that moistens the entire earth.

So too, when the Tathagata, the Perfectly Enlightened One, is about to bestow the rain of Dharma, he does not immediately bestow it. First he raises clouds of Dharma to mature sentient beings, wishing that their hearts not become frightened. When they have matured, he then bestows the ambrosial rain of Dharma, expounding the extremely profound and wondrous wholesome Dharma, and gradually enables them to become fully endowed with the unsurpassed Dharma-flavor of the Tathagata’s wisdom of all modes.

This is the eighth characteristic of the Tathagata’s voice. Great bodhisattvas should know it thus.

Furthermore, children of the Buddhas! Just as in the ocean there is a great Dragon King named Great Adornment who, when pouring rain within the great ocean, may rain down ten kinds of adornments, or a hundred, or a thousand, or a hundred thousand kinds of adornments—the water itself remains without distinction, yet through the Dragon King’s inconceivable power those adornments display as many as a hundred thousand immeasurable distinctions.

So too, when the Tathagata, the Perfectly Enlightened One, teaches the Dharma to sentient beings, he may teach with ten kinds of voices, or with hundreds of thousands, or with eighty-four thousand voices to explain eighty-four thousand practices. He may even teach distinct Dharmas with immeasurable hundreds of thousands of kotis of nayutas of voices, causing all who hear them to give rise to joy. Yet the Tathagata’s voice makes no discrimination. It is only because the Buddhas are perfectly pure within the extremely profound Dharma-realm that they can emit many kinds of speech in accordance with what is appropriate to the capacities of sentient beings, causing them all to rejoice.

This is the ninth characteristic of the Tathagata’s voice. Great bodhisattvas should know it thus.

Furthermore, children of the Buddhas! Just as the Dragon King Sagara, wishing to manifest his great sovereign power, benefit sentient beings, and cause them all to rejoice, spreads a vast net of clouds everywhere, from the four continents beneath heaven up to the Heaven of Mastery over Others’ Transformations. Those great clouds have immeasurably varied colors and appearances: some shine like Jambunada gold, vaidurya, white silver, crystal, agate, red pearls, pure water, or various ornaments; others shine like musaragalva, supreme treasure, immeasurable fragrances, or stainless robes.

After the great clouds have spread everywhere, they emit many kinds of lightning in every color. Clouds the color of Jambunada gold emit vaidurya-colored lightning; vaidurya-colored clouds emit golden lightning; crystal-colored clouds emit white-silver lightning; white-silver clouds emit crystal-colored lightning; and so forth, until clouds the color of pure water emit lightning the color of various ornaments, while clouds the color of various ornaments emit lightning the color of pure water.

Multicolored clouds emit lightning of a single color, and clouds of a single color emit multicolored lightning.

Moreover, from within the great clouds issue various sounds of thunder that accord with the inclinations of sentient beings and cause them all to rejoice. These include thunder sounding like the songs of heavenly maidens, celestial music, the songs of dragon maidens, the songs of gandharva maidens, the songs of kinnara maidens, the shaking of the great earth, the tides of the ocean, the roars of kings of beasts, or the melodious songs of birds, as well as immeasurably many other sounds.

After producing thunder, the clouds then bring forth cool breezes that gladden the hearts of sentient beings, and only afterward pour down many kinds of rain, benefiting and bringing peace and happiness to immeasurable sentient beings. From the Heaven of Mastery over Others’ Transformations down to the great earth, the rain differs in every place. Within the great ocean, cool, pure water called Uninterrupted Continuity rains down.

In the Heaven of Mastery over Others’ Transformations, various musical sounds, such as those of pipes and flutes, rain down, called Sublime. In the Heaven of Delight in Transformations, great mani jewels called Emitting Great Radiance rain down. In the Tushita Heaven, great ornaments called Water Topknot rain down.

In the Yama Heaven, great beautiful flowers called Various Adornments rain down. In the Heaven of the Thirty-Three, wondrous fragrances called Delightful rain down. In the Heaven of the Four Heavenly Kings, heavenly jeweled robes called Canopy rain down.

In the palace of the Dragon King, red pearls called Gushing Radiance rain down. In the palace of the asuras, weapons called Subduing Enemies rain down. On the northern continent of Uttarakuru, various flowers called Blossoming rain down.

Rain likewise falls upon the other three continents, differing according to each place.

Although the mind of the Dragon King Sagara is impartial and makes no distinction between one and another, the rain differs solely because the wholesome roots of sentient beings differ.

So too, when the Tathagata, the Perfectly Enlightened One, the unsurpassed Dharma King, wishes to teach and transform sentient beings through the true Dharma, he first spreads clouds of bodies throughout the Dharma-realm. In accordance with the inclinations of sentient beings, he manifests different bodies: for some sentient beings he manifests a body of birth; for others, an emanation body; a body sustained by spiritual power; a physical body; a body adorned with excellent marks; a body of merit and virtue; a body of wisdom; a body endowed with indestructible power; a body of fearlessness; or, for sentient beings, the body of the Dharma-realm.

The Tathagata, by means of such immeasurable bodies, manifests universally throughout all worlds in the ten directions. According to the differing inclinations of sentient beings, he manifests various kinds of light: for some beings he manifests a light named Reaching Everywhere; or a light named Boundless Light; or a light named Entering the Buddha’s Secret Dharma; or a light named Light of Manifested Reflections; or, for sentient beings, a light named Radiant Illumination; or a light named Entering the Inexhaustible Dharani Gate; or a light named Right Mindfulness Free from Confusion; or a light named Ultimately Indestructible; or a light named Compliantly Entering All Destinies; or, for sentient beings, a light named Fulfilling All Vows, causing them all to rejoice.

After the Tathagata has manifested immeasurable lights such as these, he again, in accordance with the inclinations of sentient beings’ minds, emits the sounds of immeasurable samadhis: namely, the sound of the samadhi of Wisdom of Excellent Awakening; the sound of the samadhi of the Blazing Ocean Free from Defilement; the sound of the samadhi of Mastery of All Dharmas; the sound of the samadhi of the Vajra Wheel; the sound of the samadhi of the Mount Sumeru Banner; the sound of the samadhi of the Ocean Seal; the sound of the samadhi of the Sun Lamp; the sound of the samadhi of the Inexhaustible Treasury; and the sound of the samadhi of the Power of Indestructible Liberation.

After emitting from the Tathagata’s body the sounds of immeasurably many distinct samadhis such as these, as he is about to send down the rain of Dharma, he first manifests auspicious signs to awaken sentient beings. From his unobstructed mind of great loving-kindness and compassion, there appears the Tathagata’s great wind-wheel of wisdom, named That Which Can Cause All Sentient Beings to Attain Inconceivable Delight and Joy.

When this auspicious sign appears, the bodies and minds of all bodhisattvas and sentient beings become cool and refreshed. Thereafter, from the Tathagata’s cloud of the great Dharma body, cloud of great loving-kindness and compassion, and great inconceivable cloud, there descends a vast and inconceivable rain of Dharma, causing the bodies and minds of all sentient beings to become purified.

For bodhisattvas seated at the bodhimanda, he sends down a great rain of Dharma named the Dharma Realm Free from Differentiation.

For bodhisattvas in their final body, he sends down a great rain of Dharma named the Tathagata’s Secret Teaching of Bodhisattva Spiritual Play.

For bodhisattvas bound to become Buddhas in their next life, he sends down a great rain of Dharma named Pure Universal Radiance.

For bodhisattvas who have received anointment, he sends down a great rain of Dharma named Adornment with the Tathagata’s Adornments.

For bodhisattvas who have attained patience, he sends down a great rain of Dharma named the Unceasing Blossoming of the Precious Flower of Wisdom and Merit in the Bodhisattva’s Practice of Great Compassion.

For bodhisattvas abiding in the Ten Abodes, Ten Practices, and Ten Dedications, he sends down a great rain of Dharma named Entering the Extremely Profound Gate of Present Manifestations and Practicing the Bodhisattva Conduct without Ceasing or Weariness.

For bodhisattvas who have first brought forth the aspiration for awakening, he sends down a great rain of Dharma named Giving Rise to the Tathagata’s Practice of Great Loving-Kindness and Compassion that Rescues and Protects Sentient Beings.

For those who seek the Pratyekabuddha Vehicle, he sends down a great rain of Dharma named Clearly Knowing the Dharma of Dependent Origination, Leaving Both Extremes Far Behind, and Attaining the Indestructible Fruit of Liberation.

For sentient beings who seek the Sravaka Vehicle, he sends down a great rain of Dharma named Severing All Enemy-Bandits of Affliction with the Sword of Great Wisdom.

For sentient beings who have accumulated roots of goodness, whether their resolve is definite or indefinite, he sends down a great rain of Dharma named Enabling the Accomplishment of All Dharma Gates and Giving Rise to Great Joy.

In accordance with the minds of sentient beings, all Buddhas, the Tathagatas, send down such vast rains of Dharma, completely filling all boundless worlds.

Disciples of the Buddha! The mind of the Tathagata, the Perfectly Enlightened One, is impartial, and he withholds nothing of the Dharma. It is only because the faculties and inclinations of sentient beings differ that the rains of Dharma he manifests appear distinct.

This is the tenth characteristic of the Tathagata’s voice. Great bodhisattvas should understand it thus.

Furthermore, disciples of the Buddha! You should know that the voice of the Tathagata possesses ten kinds of immeasurability:

First, it is immeasurable like the realm of space, because it reaches everywhere.

Second, it is immeasurable like the Dharma realm, because there is nowhere it does not pervade.

Third, it is immeasurable like the realm of sentient beings, because it causes all minds to rejoice.

Fourth, it is immeasurable like all karma, because it teaches the results and retributions of karma.

Fifth, it is immeasurable like the afflictions, because it causes them all to be extinguished.

Sixth, it is immeasurable like the languages and voices of sentient beings, because it enables each to hear according to their understanding.

Seventh, it is immeasurable like the inclinations and understandings of sentient beings, because it universally observes and delivers them.

Eighth, it is immeasurable like the three periods of time, because it has no boundary or limit.

Ninth, it is immeasurable like wisdom, because it discerns everything.

Tenth, it is immeasurable like the Buddha’s realm, because it enters the Buddha’s Dharma realm.

Disciples of the Buddha! The voice of the Tathagata, the Perfectly Enlightened One, is accomplished with such innumerable and immeasurable qualities. Great bodhisattvas should understand it thus.

The great bodhisattva Samantabhadra, wishing to clarify this meaning once more, spoke these verses:

When the great trichiliocosm is about to perish,

Through beings’ merit, a voice announces:

“The Fourth Dhyana is tranquil, free from suffering,”

Causing all who hear it to abandon desire.

The World-Honored One of the Ten Powers is likewise thus;

He sends forth wondrous sounds throughout the Dharma realm,

Teaching that conditioned practices are suffering and impermanent,

And causing beings to escape forever the ocean of birth and death.

Just as within a great cavern deep in the mountains,

Every sound that occurs is echoed back;

Although the echo follows those spoken words,

Ultimately it remains free from discrimination.

The speech of the One of Ten Powers is likewise thus;

He manifests according to the ripeness of beings’ faculties,

Causing them to be subdued and to give rise to joy,

Yet never thinking, “I am now able to teach the Dharma.”

There is a celestial drum named Capable of Awakening,

Which ever resounds with Dharma tones throughout the sky,

Admonishing devas who delight in heedlessness,

So that, having heard it, they abandon intoxication and attachment.

The Dharma drum of the One of Ten Powers is likewise thus;

It sends forth all kinds of wondrous sounds,

Awakening every multitude of beings

And causing them all to realize the fruit of bodhi.

The Sovereign Lord of Heaven has a precious maiden

Whose mouth skillfully produces every kind of music;

From a single sound she can produce a hundred thousand sounds,

And within each sound are a hundred thousand more.

The voice of the Sugata is likewise thus;

From a single sound he sends forth every sound.

According to the differences in beings’ natures and inclinations,

He causes all who hear it to end their afflictions.

Just as the Brahma King utters a single sound

That causes the entire Brahma host to rejoice;

The sound reaches the Brahma host but goes no farther,

And each one says, “I alone have heard it.”

The World-Honored One of the Ten Powers is likewise thus;

He proclaims a single voice that fills the Dharma realm.

It nourishes only the assembled multitude and travels no farther,

For those without faith are not yet able to receive it.

Just as water is everywhere of a single nature,

And its flavor of eight virtues does not differ,

Yet because the soil and containers are not the same,

The water is thereby made to seem different.

The voice of All-Wisdom is likewise thus;

The single flavor of the Dharma-nature is without differentiation,

Yet because sentient beings’ practices are not the same,

What those who hear it receive differs greatly.

Just as the great dragon king Anavatapta

Pours down rain that soaks all the land of Jambudvipa,

Causing every grass and tree to grow,

Though the water does not issue from the dragon’s body.

The wondrous voices of all Buddhas are likewise thus;

They rain universally throughout the Dharma realm, filling and soaking it all,

Causing goodness to arise and all evil to be extinguished,

Though they come neither from within nor from without.

Just as the great dragon king Manasvin

Gathers clouds for seven days but does not hasten to rain,

Waiting until sentient beings have completed their work,

And only then sends rain to bring them benefit.

The One of Ten Powers’ exposition of meaning is likewise thus;

He first teaches sentient beings and brings them to maturity,

And afterward teaches them the exceedingly profound Dharma,

So that upon hearing it they are not frightened or afraid.

The dragon Great Adornment dwells within the ocean

And rains down ten kinds of adornments,

Or a hundred, or a thousand, or a hundred thousand kinds;

Though the water has one flavor, the adornments differ.

Unsurpassed Eloquence is likewise thus;

It teaches ten, twenty, and other Dharma gates,

Or a hundred, or a thousand, up to immeasurably many,

Without giving rise to any thought of differentiation.

The most excellent dragon king Sagara

Raises clouds that cover the four continents;

In every place the rain that falls is different,

Yet the Dragon King’s mind entertains no dual thought.

The Dharma Kings, the Buddhas, are likewise:

Their clouds of great compassion pervade the ten directions.

For practitioners they bestow different teachings,

Yet toward all they make no distinctions.

The great bodhisattva Samantabhadra further addressed the assembly of bodhisattvas:

“Children of the Buddhas! How should great bodhisattvas understand the mind of the Tathagata, the Perfectly Enlightened One?

“The Tathagata’s mind, thought, and consciousness are all unobtainable. One should know the Tathagata’s mind only through immeasurable wisdom.

“It is like space, which is the support of all things, while space itself has no support.

“The Tathagata’s wisdom is likewise: it is the basis upon which all worldly and supramundane wisdom depends, yet the Tathagata’s wisdom itself depends upon nothing.

“This is the first characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

“Furthermore, Children of the Buddhas! Just as the Dharma realm constantly gives rise to the liberations of all shravakas, pratyekabuddhas, and bodhisattvas, while the Dharma realm itself neither increases nor decreases,

“the Tathagata’s wisdom is likewise: it constantly gives rise to all worldly and supramundane wisdom, while the Tathagata’s wisdom itself neither increases nor decreases.

“This is the second characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

“Furthermore, Children of the Buddhas! Consider the great ocean: its waters flow underground throughout the lands of the four continents and the eight billion minor continents, and whoever digs into the earth obtains water. Yet the great ocean makes no distinction, thinking that it sends forth waters flowing underground everywhere.

“The oceanic waters of the Buddha’s wisdom are likewise, flowing into the minds of all sentient beings. When sentient beings contemplate objects of cognition and cultivate Dharma gates, they attain pure and lucid wisdom. Yet the Tathagata’s wisdom is impartial, nondual, and free from discrimination. It is only because the mental conduct of sentient beings differs that the wisdom they attain varies and is not the same.

“This is the third characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

“Furthermore, good men! The great ocean contains four precious jewels endowed with immeasurable virtues, which can produce all the precious treasures within the great ocean. If these precious jewels were absent from the great ocean, not even a single precious treasure could exist.

“These are the four precious jewels: the first is called Accumulation of Treasures; the second, Inexhaustible Treasury; the third, Freedom from Blazing Heat; and the fourth, Perfect Adornment.

“None among ordinary beings, nagas, or spirits can see these four precious jewels. Because the Naga King Sagara regards these jewels as beautiful, regular, and well formed, he keeps them in a deeply hidden place within his palace.

“The great ocean of wisdom of the Tathagata, the Perfectly Enlightened One, is likewise. Within it are four great jewels of wisdom endowed with immeasurable merit, wisdom, and virtue. From these arise all the wisdom of sentient beings, shravakas, pratyekabuddhas, those beyond training and those still in training, and all bodhisattvas.

“These are the four great jewels of wisdom: the first is the great jewel of wisdom of skillful means free from attachment. The second is the great jewel of wisdom that skillfully distinguishes conditioned and unconditioned dharmas. The third is the great jewel of wisdom that expounds immeasurable teachings distinctly without impairing the nature of Dharma. The fourth is the great jewel of wisdom that knows the proper and improper times and never errs.

“If these four great jewels of wisdom did not exist within the great ocean of the Tathagata’s wisdom, not a single sentient being could enter the Mahayana.

“Sentient beings of meager merit cannot see these four great jewels of wisdom, for they are kept within the Tathagata’s deeply hidden treasury.

“These four great jewels of wisdom are impartial, upright, pure, wondrous, and beautiful. They can benefit assemblies of bodhisattvas and cause them to attain the light of wisdom.

“This is the fourth characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

“Furthermore, Children of the Buddhas! The great ocean contains four great treasures, brilliantly radiant, situated on the ocean floor. Their nature is extremely hot, and they continually draw in and consume the immeasurable torrents from the hundreds of rivers flowing into the ocean. Therefore, the great ocean neither increases nor decreases.

“These are the four great treasures: the first is called Treasury of the Sun; the second, Freedom from Moisture; the third, Light of Blazing Fire; and the fourth, Exhaustion Without Remainder.

“If these four great treasures were absent from the great ocean, the waters would overflow the four continents and rise as high as the Peak of Existence.

“Children of the Buddhas! When the radiance of the great treasure Treasury of the Sun shines upon seawater, it transforms the water entirely into milk. When the radiance of the great treasure Freedom from Moisture shines upon that milk, it transforms it into curds. When the radiance of the great treasure Light of Blazing Fire shines upon those curds, it transforms them into butter. When the radiance of the great treasure Exhaustion Without Remainder shines upon that butter, it transforms it into ghee, consuming it like a blazing fire until nothing remains.

“Children of the Buddhas! Likewise, the great ocean of wisdom of the Tathagata, the Perfectly Enlightened One, contains four great jewels of wisdom endowed with immeasurable majestic virtue and radiance. When the light of this wisdom touches the bodhisattvas, it ultimately enables them to attain the Tathagata’s great wisdom.

“These are the four great jewels of wisdom: the first is the great jewel of wisdom that extinguishes all the waves of scattered wholesome practices. The second is the great jewel of wisdom that eliminates all attachment to dharmas. The third is the great jewel of wisdom whose light of insight shines universally. The fourth is the great jewel of wisdom that is equal to the Tathagata, boundless and effortless.

“When bodhisattvas cultivate all the dharmas that assist the Way, they give rise to immeasurable scattered wholesome practices. No being in any world—deva, human, or asura—can destroy them. The Tathagata shines upon these bodhisattvas with the light of the great jewel of wisdom that extinguishes scattered wholesome practices, causing them to relinquish all scattered wholesome practices, focus their minds upon a single object, and abide in right concentration.

He then shines upon these bodhisattvas with the light of the great jewel of wisdom that eliminates attachment to dharmas, causing them to relinquish craving for samadhi and give rise to great spiritual powers. He then touches these bodhisattvas with the light of the great jewel of wisdom whose light of insight shines universally, causing them to relinquish the vast spiritual powers they have produced and abide in the active practice of great illumination.

He then shines upon these bodhisattvas with the light of the great jewel of wisdom that is equal to the Tathagata, boundless and effortless, causing them to relinquish the active practice of great illumination they have produced, until they attain the state of equality with the Tathagata and bring all effortful activity to complete cessation without remainder.

“If the light of the Tathagata’s four great jewels of wisdom did not shine upon them, not a single bodhisattva could attain the state of the Tathagata.

“This is the fifth characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

“Furthermore, Children of the Buddhas! From the boundary of the water element upward to the Heaven of Neither Perception nor Non-Perception, all the great trichiliocosm’s realms and all sentient beings of the desire realm, form realm, and formless realm arise and abide in dependence upon space, because space pervades everywhere. Although space universally encompasses the three realms, it makes no distinctions.

“The Tathagata’s wisdom is likewise. Whether the wisdom of shravakas, the wisdom of pratyekabuddhas, the wisdom of bodhisattvas, the wisdom of conditioned practices, or the wisdom of unconditioned practices, all arise and abide in dependence upon the Tathagata’s wisdom, because the Tathagata’s wisdom pervades everything. Although it universally encompasses all immeasurable forms of wisdom, the Tathagata’s wisdom makes no distinctions.

“This is the sixth characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

“Furthermore, Children of the Buddhas! At the summit of the Snow Mountains grows a King of Medicines tree called Inexhaustible Root. The roots of this King of Medicines tree extend from the boundary of the water disk through the vajra ground to a depth of one hundred sixty-eight thousand yojanas. When this King of Medicines tree sends forth its roots, all the trees in Jambudvipa send forth their roots. When the trunk of this King of Medicines tree grows, all the trunks of the trees in Jambudvipa grow; the same is true of their branches, leaves, flowers, and fruits. The roots of this King of Medicines tree can produce the tree, and the tree can produce the roots. Because its roots are inexhaustible, it is called Inexhaustible Root.”

This Medicine King tree enables all trees everywhere to grow, except in two places—the hells and within the water wheel—where it cannot cause growth. Yet it never abandons even those two places.

The great Medicine King tree of the Tathagata’s wisdom is likewise. Arising from the fulfillment of all wholesome dharmas of wisdom in the past, it pervades the realms of all sentient beings and eliminates all suffering in the evil destinies. Its roots are the vast vows of compassion, and it grows within the lineage of the true wisdom of all Tathagatas. Its trunk is steadfast and immovable skillful means. Its branches are the paramitas of wisdom that pervade the Dharma-realm. Its leaves are meditative concentrations, liberations, and great samadhis. Its flowers are dharanis, eloquence, and the factors of enlightenment. Its fruits are the ultimate, unchanging liberations of all Buddhas.

Why is the great Medicine King tree of the Tathagata’s wisdom called the Inexhaustible Root? Because it ultimately never ceases, and because the practices of bodhisattvas are never interrupted. The practices of bodhisattvas are precisely the nature of the Tathagata, and the nature of the Tathagata is precisely the practices of bodhisattvas; therefore, it is called the Inexhaustible Root.

Children of the Buddhas! When the great tree of the Tathagata’s wisdom puts forth roots, it causes all bodhisattvas to produce the roots of great loving-kindness and compassion, never abandoning sentient beings.

When the trunk of this great tree of wisdom grows, it causes all bodhisattvas to strengthen the trunk of profound resolve, vigor, and steadfastness.

When the branches of this great tree of wisdom grow, they cause all bodhisattvas to develop all the branches of the paramitas.

When the leaves of this great tree of wisdom grow, they cause all bodhisattvas to develop the leaves of merit and virtue: pure precepts, ascetic practices, few desires, and contentment.

When the flowers of this great tree of wisdom bloom, they cause all bodhisattvas to perfect the flowers of wholesome roots, adorned with the marks and excellent characteristics.

When the fruits of this great tree of wisdom grow, they cause all bodhisattvas to attain the fruit of the patience regarding the non-arising of dharmas, up to the fruit of the patience of consecration by all Buddhas. There are only two places where the Tathagata’s wisdom cannot bring the benefit of growth: first, those of the Two Vehicles who have fallen into the vast, deep pit of the unconditioned; and second, sentient beings whose wholesome roots have been ruined and who are submerged in the waters of great wrong views, craving, and attachment. Yet it never abandons even those two places.

Children of the Buddhas! The wisdom of the Tathagata neither increases nor decreases, because its roots are well established and its growth never ceases.

This is the seventh characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

Furthermore, children of the Buddhas! Suppose that when the fire at the end of a kalpa arises in a great trichiliocosm, it burns all the grasses, trees, thickets, and forests; even Mount Iron Ring and Mount Great Iron Ring are burned without anything remaining. If someone were to take dry grass and cast it into that fire, it would certainly be completely consumed. It might still be possible to say that the grass was not burned, but one could never say that the Tathagata’s discerning wisdom does not completely know all sentient beings, all lands, all numbers of kalpas, and all dharmas throughout the three times. This is because the Tathagata’s wisdom equally and thoroughly comprehends everything.

This is the eighth characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

Furthermore, children of the Buddhas! Suppose that when the wind calamity destroys a world, a great wind called Disintegration arises, capable of destroying a great trichiliocosm and pulverizing Mount Iron Ring and the rest into dust. There is also a great wind called Obstruction, which surrounds and shelters the great trichiliocosm, preventing the wind of Disintegration from blowing into other worlds. Without this wind of Obstruction, the worlds of the ten directions would all be destroyed.

Likewise, the Tathagata, the Perfectly Enlightened One, has a great wind of wisdom called Able to Extinguish, which can eliminate the habitual tendencies of the afflictions of all great bodhisattvas. He also has a great wind of wisdom called Skillful Preservation, which skillfully protects bodhisattvas whose faculties have not yet matured, preventing the great wind of wisdom called Able to Extinguish from eliminating all their habitual tendencies of affliction. Without the Tathagata’s great wind of wisdom called Skillful Preservation, immeasurable bodhisattvas would fall to the stages of shravakas and pratyekabuddhas. Through this wisdom of Skillful Preservation, bodhisattvas transcend the stages of the Two Vehicles and abide in the ultimate stage of the Tathagata.

This is the ninth characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

Furthermore, children of the Buddhas! There is nowhere the Tathagata’s wisdom does not reach. This is because there is not a single sentient being who is not fully endowed with the Tathagata’s wisdom; it is only because of deluded thinking, inversion, and attachment that they fail to realize it. If they free themselves from deluded thinking, omniscient wisdom, spontaneous wisdom, and unobstructed wisdom will immediately manifest before them.

It is like a great book equal in size to a great trichiliocosm, in which all the matters within that great trichiliocosm are recorded. The record of all matters within Mount Great Iron Ring is equal in size to Mount Great Iron Ring; the record of all matters upon the great earth is equal in size to the great earth; the record of all matters within a medium chiliocosm is equal in size to that medium chiliocosm; and the record of all matters within a small chiliocosm is equal in size to that small chiliocosm.

In this way, continuing through the record of all matters within the four continents, the great ocean, Mount Sumeru, the palaces of the earth-dwelling devas, the space-dwelling devas, the devas of the Form Realm, and the devas of the Formless Realm, the portion of the book recording each place is equal in size to that place. Although this great book is equal in size to a great trichiliocosm, it is entirely contained within a single mote of dust.

As it is within one mote of dust, so it is within every mote of dust.

At that time, there was a wise and discerning person who had fully attained the pure divine eye. Seeing this book within a mote of dust and seeing that it brought not the slightest benefit to sentient beings, he thought, “I should use the power of vigor to break open this mote of dust and bring forth the great book, so that it may benefit sentient beings.” Having thought this, he immediately employed skillful means to break open the mote of dust and bring forth the great book, thereby benefiting sentient beings. As it was with one mote of dust, so it was with every mote of dust.

Likewise, the immeasurable and unobstructed wisdom of the Tathagata, capable of universally benefiting all sentient beings, is fully present within the bodies of sentient beings. It is only because ordinary beings cling to deluded thoughts that they neither know nor perceive it and receive no benefit from it.

At that time, the Tathagata, with his pure and unobstructed eye of wisdom, universally contemplated all sentient beings throughout the Dharma-realm and said, “How wondrous! How wondrous! Why is it that these sentient beings, though fully endowed with the Tathagata’s wisdom, are foolish and deluded and neither know nor perceive it?

I should teach them the noble path so that they may forever free themselves from deluded thinking and attachment. Then, within their own bodies, they will behold the Tathagata’s vast wisdom, no different from that of the Buddha.” Having said this, the Tathagata immediately taught sentient beings the noble path, enabling them to free themselves from deluded thinking. Once freed from deluded thinking, they realized the Tathagata’s immeasurable wisdom and brought benefit and happiness to all sentient beings.

This is the tenth characteristic of the Tathagata’s mind. Great bodhisattvas should understand it thus.

Children of the Buddhas! Great bodhisattvas should understand the mind of the Tathagata, the Perfectly Enlightened One, through such immeasurable, unobstructed, inconceivable, and vast characteristics.

The great bodhisattva Samantabhadra, wishing to restate this meaning clearly, spoke these verses:

Those who wish to know the minds of all Buddhas

Should contemplate the wisdom of the Buddhas.

The Buddha’s wisdom has nowhere it depends,

Like empty space, resting upon nothing.

All the joys of sentient beings

And all forms of skillful wisdom

Depend upon the Buddha’s wisdom,

Yet the Buddha’s wisdom has no dependence.

Shravakas and pratyekabuddhas,

Together with the liberations of all Buddhas,

All depend upon the Dharma-realm,

Yet the Dharma-realm neither increases nor decreases.

The Buddha’s wisdom is also thus:

It gives rise to omniscient wisdom,

Neither increasing nor decreasing,

Neither arising nor ceasing,

Like water ever flowing underground.

Whoever digs will obtain water;

The water neither conceives nor is exhausted.

Its efficacy pervades the ten directions;

The Buddha’s wisdom is likewise.

It is present throughout the minds of sentient beings;

If anyone diligently cultivates,

They swiftly attain the radiant light of wisdom.

Just as a dragon possesses four jewels

That bring forth all precious treasures,

Yet conceals them in a deeply hidden place

Where ordinary beings cannot see them,

The Buddha’s four wisdoms are likewise:

They bring forth all wisdom,

Yet others cannot perceive them,

Apart from great bodhisattvas.

Just as the ocean has four jewels

That can draw in all waters,

Preventing the ocean from overflowing,

While themselves neither increasing nor decreasing,

The Tathagata’s wisdom is likewise:

It stills the waves and eliminates attachment to dharmas;

Vast and boundless,

It can give rise to Buddhas and bodhisattvas.

From the realms below to the Peak of Existence,

The realms of desire, form, and formlessness

All depend upon space,

Yet space makes no distinctions.

The wisdom of shravakas and pratyekabuddhas,

And all the wisdom of bodhisattvas,

Entirely depend upon the Buddha’s wisdom,

Yet the Buddha’s wisdom makes no distinctions.

On the Snow Mountain grows a King of Medicines

Named Inexhaustible Root,

Which can produce every kind of tree,

With roots, trunks, branches, flowers, and fruits.

The Buddha’s wisdom is likewise:

It arises within the lineage of the Tathagata;

Having attained bodhi,

It in turn gives rise to bodhisattva practices.

Just as a person holding dry grass

Casts it into the fire at the end of a kalpa:

Even vajra burns red-hot,

So the dry grass must surely burn.

The kalpas and lands of the three times,

And all the sentient beings within them—

Even if dry grass could fail to burn,

The Buddha’s wisdom would still know them all.

There is a wind named Disintegration

That can destroy a great trichiliocosm;

If no other wind restrains it,

It will destroy immeasurable worlds.

The wind of great wisdom is likewise:

It extinguishes the afflictions of bodhisattvas.

There is also the wind of Skillful Means,

Which causes them to abide at the stage of the Tathagata.

It is as though there were a vast scroll,

Equal in size to a great trichiliocosm,

Contained within a single mote of dust;

And so it is with every mote of dust.

There is a person of penetrating intelligence

Whose pure eyes clearly perceive them all;

Breaking open the motes, he brings forth the scrolls,

Universally benefiting sentient beings.

The Buddha’s wisdom is likewise:

It is present throughout the minds of sentient beings,

Yet they are bound and fettered by deluded thoughts,

So they neither perceive nor know it.

The Buddhas, in their great compassion,

Cause them to eliminate deluded thoughts;

The Buddha’s wisdom then appears,

Benefiting all bodhisattvas.