ད་བཞན་གཤགས་པ་བགྲ་བ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 3
Discussions of Thus-Gone Ones 3
- Language
- English
3.2
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.
3.3
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.
3.4
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 make²³ such a subtle and far-reaching analogy as this!”
The Blessed One said, “Householders, one should know²⁴ 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.
3.5
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.
3.6
“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.’
3.7
“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.
3.8
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.²⁵ 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.
3.9
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.
3.10
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.
3.11
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.
3.12
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.
3.13
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,
3.14
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!”
3.15
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.
3.16
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.
3.17
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,²⁶ 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 shining²⁷ 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
3.18
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.”
3.19
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 attained²⁸ 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,
3.20
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.
3.21
“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,²⁹
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
3.22
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.
3.23
“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.
3.24
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.
3.25
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.
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.
Linked texts (1)
- དེ་བཞིན་གཤེགས་པ་བགྲོ་བ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan