Pramāṇa · Search · About · API

The Teaching of Akṣayamati

Translation of འཕགས་པ་བླ་གྲས་མ་ཟད་པས་བསྟན་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་བློ་གྲོས་མི་ཟད་པས་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)

Language
English
Translator
Jens Braarvig
Extent
206 passages, 59,339 words
Text
complete digital text
Source
84000 · Translated by Jens Braarvig and David Welsh, University of Oslounder the patronage and supervision of 84000:… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…

Contents

Text

84000's introduction

intro.1

The bodhisatva¹ Akṣayamati arrives in our world from the buddha field of the buddha Samantabhadra. In response to Śāriputra’s questions, Akṣayamati gives a discourse on the subject of imperishability. In all, Akṣayamati explains that there are eighty different aspects of the Dharma that are imperishable. When he has given this explanation, the Buddha praises it and declares it worthy of being spread by the countless bodhisatvas gathered there to listen.

intro.2

The Teaching of Akṣayamati begins with the arrival of the bodhisatva Akṣayamati in our world from the buddha field of the buddha Samantabhadra. In response to a series of questions posed by Śāriputra, Akṣayamati gives a discourse on the subject of imperishability. He explains that in all there are eighty different aspects of the Dharma that are imperishable. When he has given this explanation, the Buddha praises it and declares it worthy of being spread by the countless bodhisatvas gathered there to listen.

intro.3

For a period of about a thousand years after the beginning of the common era, The Teaching of Akṣayamati had a significant influence on Buddhist thought. The eighty so-called “imperishabilities” (akṣaya) described in the sūtra—qualities to be possessed by the bodhisatvas—were considered to contain the whole way of religious development of the Mahāyāna, and many passages became loci classici employed by the scholars of the Mahāyāna to elucidate their doctrines or to defend certain positions with authoritative sayings.

intro.4

The sūtra was often quoted in the two great traditions of Mahāyāna Buddhist philosophical thought, the Madhyamaka and the Yogācāra. The Mādhyamikas referred to the section on definitive (nītārtha) and implicit (neyārtha) meanings to define their position concerning which sūtras were definitive in meaning—the ones teaching emptiness (śūnyatā), the absence of distinguishing marks (ānimitta), and the absence of anything to long for (apraṇidhāna)—and those that needed further explanation, in order to differentiate themselves from the Yogācāra view that the sūtras dealing with the all-ground consciousness (ālayavijñāna) were implicit in meaning. The adherents of Yogācāra, for their part, quoted The Teaching of Akṣayamati on all kinds of matters, and for some of them, e.g., Sthiramati (fourth century), it seems to have been one of the main source books on the way of the bodhisatvas. For the Yogācārins, the doctrine of imperishability was regarded as a very important aspect of the Buddha’s teachings. It is said that the sūtra was held in great esteem by Asaṅga (fourth century), as The Teaching of Akṣayamati and the (Toh 44, ch. 31) are supposed to be the two sūtras that convinced his brother Vasubandhu (fourth century) that the Mahāyāna was superior to the Hīnayāna, after Asaṅga had sent one of his disciples to recite them to him. According to tradition, Vasubandhu was the author of the Akṣaya­mati­nirdeśa­ṭīkā (Toh 3994), a commentary on this sūtra, and although this work seems rather to have been written by Sthiramati or by someone even later than him, it is very valuable for understanding the text.

intro.5

The Teaching of Akṣayamati, as a part of the collection known as the Mahāsaṃnipāta, may have been an attempt to systematize the basic religious practices and concepts, as well as the bodhisatva ethics, centered around the idea of the infinity of time and space so favored in early Mahāyāna. Buddhism has never accepted an eternal substance, an eternal Self—the longing for eternity rather found its expression in the concept of reality as infinite and imperishable, though empty and momentary. Some of the early Mahāyāna speculations on infinity were also expressed in the concept of imperishability, and this tradition of thought finally crystallized in The Teaching of Akṣayamati. This concept of imperishability is also connected with another important Mahāyāna idea that combines with it to give The Teaching of Akṣayamati its form, namely that of the unification of opposites—insight and action, absolute and relative, universal and individual—and the religious development integrating both (yuga­naddha­vāhī­mārgaḥ).

intro.6

The Teaching of Akṣayamati thus presents a very rich exposition of Mahāyāna thought as it was propounded in the first centuries ce, especially when complemented by its commentary, the Akṣaya­mati­nirdeśa­ṭīkā. Therefore, it deserves to be made more readily available to students of Buddhism. For a fuller treatment of the religious and philosophical themes in The Teaching of Akṣayamati the reader may consult the introduction to my original translation of this sūtra, published earlier.²

intro.7

To date, no complete Sanskrit version of this sūtra has come to light, although a few quotations are preserved in Indian scriptures, predominantly in Śāntideva’s (ca. eighth century) Śikṣāsamuccaya.³ The Tibetan translation was completed (based on earlier drafts) some time during the late eighth or early ninth century ce as we find it included in the Denkarma catalog dated to ca. 812 ce.⁴ According to the colophon to the Tibetan translation, it was edited and finalized by the translator Dharmatāśīla, who participated in numerous translation projects in Tibet during the early translation period.⁵ The Chinese canon also contains two translations of this sūtra. The first (Taishō 403) was produced by Dharmarakṣa already in 308 ce and the second (Taishō 397–12) was completed approximately one century later in 427 ce by the translators Zhiyan and Baoyun. In my introduction to the published critical edition of the Tibetan text the interested reader will find a detailed discussion of the textual history of the sūtra in Tibet.⁶ As with the earlier published translation of The Teaching of Akṣayamati, this newly revised English translation is likewise based on my critical edition of the Tibetan translation.

1.1

Homage to all buddhas, bodhisatvas, disciples, and isolated buddhas!

Thus did I hear at one time. The Blessed One was staying in Rājagṛha. It was an area adorned with jewels that was the domain and the dwelling place of all the tathāgatas, where the accumulation of the adornments of great merit was gathered. It was the outcome of the great practice produced through the ripening of all the buddha qualities. It was the great bodhisatvas’ home that reveals the infinite realm of phenomena. This place was blessed with the emanations of the tathāgatas. It was the entrance into the wisdom of the domain of non-attachment; the source of great joy; the entrance into recollection, intelligence, and understanding; a magnificent magical display that was never criticized; the entrance into the unattached realization of discriminating wisdom; a place that will be praised throughout future world ages; a place endowed with an immeasurable accumulation of all good qualities.

The Blessed One had fully woken up to the fact that all phenomena are of the same character. He had set the wheel of the Dharma in motion, training endless hosts of pupils. He had attained mastery over all phenomena. He knew well all kinds of intentions in living beings. He had obtained exquisite abilities of perception. He was skilled in subduing the habits of the afflictions, which are connections to new births in all beings. He never ceased to carry out his effortless buddha activities.

With him was a great community of six million monks, all of them with all-knowing minds.

1.2

They were free in thought because of their right knowledge, and they were making efforts to subdue all the habits of the afflictions, which are connections to new births. They were the sons of the Tathāgata, the King of the Dharma. They were skilled in behaving according to the deep Dharma of the Buddha, they were emancipated from phenomena, which are beyond objectification, they were perfected through their gracious behavior, they were truly worthy of gifts, and they were punctilious in following the instructions of the Tathāgata.

With him was also a great community of bodhisatvas. The bodhisatva great beings had assembled from different buddha fields, and they were innumerable. Their number was infinite, immeasurable, unthinkable, beyond measure, and inexpressible. They were endowed with the power to pass through infinite buddha fields in an instant and were thus skilled in coming and going. They were ready to pay homage to and serve all the tathāgatas. Untiring in their quest to hear the Dharma of the Buddha, they strove constantly to bring all beings to spiritual maturity. They had attained the highest levels in expedient means and insight and were established in unobstructed liberation and wisdom. Transcending all thought-constructions, fictions, and discursive thinking, they were close to the stage of omniscience. Present there was the bodhisatva Vidyuddeva, the bodhisatva Yuddhajaya, the bodhisatva Vairocanagarbha, the bodhisatva Parākramavikrama, the bodhisatva Vimatisamudghātin, the bodhisatva Vighuṣṭaśabda, the bodhisatva Vyavalokanacakṣur, the bodhisatva Vigatatamas,

1.3

the bodhisatva Maitreya, the bodhisatva Mañjuśrī, and so on, with innumerable other bodhisatva great beings whose number was immeasurable, beyond measure, unthinkable, unequaled, incomparable, peerless, infinite, and utterly inexpressible.

Then the Blessed One taught, pointed out, made clear, declared, made accepted, caused to be recited, made known, announced, explained, displayed, revealed, defined, proclaimed, and expounded the exposition of the Dharma called The Unobstructed Gate of Penetration into and Going Forth in the Practice of Bodhisatvas, which focuses on the arrangement of the way of the bodhisatvas. It is the source of the wisdom that accomplishes all the profound teachings of a buddha, his ten powers, and his fearlessness. It is the entrance through the gate that is the seal of retention in memory, and it is the method for mastering all phenomena. It is the entrance through the gate that leads to the well-determined special kinds of knowledge. It is the entrance through the gate that leads to the wisdom of the great supernormal knowledges. It is the wheel of the Dharma that never turns back. It teaches the Dharma of not turning back, the Dharma of the absence of origination. It unites to the way that is to be traversed alone. It unites all vehicles in the sameness of the single vehicle. It is the entrance into the indivisible realm of phenomena, which is of one single principle. It is the teaching of how to understand the intentions and abilities of all beings. It determines the Dharma that conforms to what is essential. It is the destruction of all the regions of Māra. It is the entrance through the gate leading to the genuine Dharma. It is the subduing of all afflictions and views. It accords with unhindered insight and wisdom. It teaches the wisdom of expedient means, which is skill in dedicating to awakening in an infinite and incomparable way. It accords with the wisdom of the fact that all the qualities of a buddha are the same. It is the entrance through the gate leading to the mastery of unhindered knowledge. It teaches all phenomena as they really are.

1.4

It is the entrance into the sameness that is beyond thought-constructions and fictions. It is the understanding of deep dependent origination. It is the gathering of the complete accumulation of great merit and wisdom. It accords with the sameness of the Buddha’s ornaments of body, speech, and mind. It is the realization of imperishable recollection, intelligence, understanding, devotion, and insight. It is the entrance into the teaching of the noble truths for the sake of those to be educated by means of the vehicle of the disciples. It is the knowledge of physical and mental isolation for the sake of those to be educated by means of the vehicle of the isolated buddhas. It is the attainment of the consecration for the stage of omniscience for the sake of those to be educated by means of the Great Vehicle. It is the entrance into the method for mastering all phenomena for the sake of proclaiming the virtues of the tathāgatas.

Then, as the Blessed One was explaining that discourse on the Dharma, a chapter of The Great Collection with its well-determined meanings, a great golden light appeared in the east. That golden light illumined the whole area, which was adorned with jewels, as well as this great trichiliocosm. Except for the light of the tathāgatas and the consecrated bodhisatvas, the other lights in this great trichiliocosm—the light of the sun and the moon, the light of Śakra, Brahmā, the protectors of the world, the gods, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas,

1.5

the kinnaras, and the mahoragas, as well as the light of fire, gems, jewels, lightnings, and stars—were all eclipsed, obscured, and darkened. Even the forms heaped up in the dark spaces between the worlds of this great trichiliocosm, where even the sun and the moon—which have such great power, such great strength—do not shine, illuminate, or shed beams, were illumined by that light. Grasses, bushes, herbs, and trees did not obstruct that radiance. Even the black mountains, the snow mountains, Mount Sumeru, the Cakravāḍa Mountains, the Mahācakravāḍa Mountains, Mount Mucilinda, Mount Mahāmucilinda, and all the great kings of mountains did not obstruct that light. When it had penetrated everywhere, right down to the great Avīci hell, this entire great trichiliocosm was filled with light, and all the beings who inhabited hell, all the animals, and all the inhabitants of Yāma’s kingdom whose bodies were touched by that light thought, “I am in possession of all types of pleasure.” They experienced no painful sensations, and they were pleased in body and in mind.

All around the perimeter of the assembly that was in the presence of the Blessed One, in the area adorned with jewels, six hundred million seven-jeweled lotuses appeared, rising up out of the bowels of the earth. They were as big as wagon wheels in diameter, with several billion petals, sweet smelling, variegated, beautiful to behold, colorful, pleasing, covered with a net of jewel parasols, soft, and pleasant to touch like kācilinda tissue. The fragrance of each of those jewel lotuses filled a great trichiliocosm,

1.6

and all the fragrances found among gods and humans in this great trichiliocosm were surpassed by the fragrance of those lotuses. When the sense of smell of the gods, humans, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas encountered that fragrance, they all thought, “I am without afflictions,” and they experienced the joy of the Dharma.

Venerable Ānanda saw that golden radiance and that marvelous array of lotuses. When he saw them, he was greatly astonished and amazed. He got up from his seat, put his cloak over his shoulder, placed his right knee on the ground, bowed in the direction of the Blessed One with the palms of his hands joined, and said, “Blessed One, there is such a radiance that can be seen, so beautiful to behold, and this array of lotuses, which has never been seen or heard of before, has appeared. Of whom is this a sign?”

When Ānanda had spoken, the Blessed One said to him, “This, Ānanda, is the sign of the coming of the bodhisatva Akṣayamati. He is coming from the eastern quarter, together with six hundred million bodhisatvas who accompany him and attend upon him. This is the sign of their coming.”

Not long after the Blessed One had spoken, the bodhisatva Akṣayamati arrived at the area adorned with jewels where the Blessed One was staying. He caused the earth to shake and emitted rays of light through his bodhisatva power, might, and magic, showering a great rain of flowers and manifesting the tunes of myriads of cymbals and songs.

1.7

Six hundred million bodhisatvas accompanied and attended upon him. When he had arrived, he sat in the air before the Blessed One, seven tāla-heights above the ground. Joining the palms of his hands, he filled this great trichiliocosm with melodious sounds and praised the Blessed One with these fitting verses:

“Immaculate one without impurities, hero free of desire,
Your three eyes are purified and there is no obscuration to your wisdom.
You have given up hate, rejecting the three kinds of moral filth and harshness.
To the awakened one with no impurities, I bow.

“Without fear, doing away with delusion,
You are endowed with the ten powers, and you are hard to subdue for loquacious opponents.
You frighten those who walk on faulty paths,
And you walk the earth like a fearless lion.

“In the celestial worlds your body shines, faultless and pure.
You have done away with dark ignorance.
Blinding, you shine like the sun
Freed from the net of clouds.

“The worlds, without refuge and protection, are suffering,
Tormented by old age and death, without any firm standing.
Greatest of beings,
Come here out of compassion to free us, like a physician!

“Out of the sea of existence, ignorance, and delusion, hard to cross,
Out of the many billowing clouds of afflictions and all kinds of fiction,
You emerge by yourself, not having heard from others.
You come here undefiled like a lotus.

“All these phenomena are essentially without a self.
They arise under certain conditions, just like the sound of an echo.
Protector of the world, for the good of living beings you teach that they are not made,
That there is no maker or any entity to experience them.

1.8

“The ways of the world are changeable like a mountain brook in this world.
Still, the ignorant beings cling to that which has no core.
When they know that all phenomena are like autumn clouds,
They pass beyond existence, and they despise it.

“Your eyes are like blooming red lotus flowers
That shine more brightly than a hundred suns and moons.
You are worthy of praise, you are praised and extolled by the whole world,
And you are freed from the illness that is the lack of discipline. To you I bow.

“Mighty one, you have reached unlimited perfection,
And your qualities have been perfected in the most distinguished way.
The qualities of the Bliss-Gone One cannot be measured.
I bow down to the Awakened One, the field of merit.”

After he had praised the Blessed One with these fitting verses, the bodhisatva Akṣayamati, together with the six hundred million other bodhisatvas, came down from the sky, greeted the Blessed One by bowing to his feet, and circumambulated him seven times. With the Blessed One’s permission, they sat down in the calyxes of the lotuses with their legs crossed.

Then, by the power of the Buddha, Venerable Śāradvatīputra got up from his seat, put his cloak over one shoulder, placed his right knee on the ground, bowed in the direction of the Blessed One with the palms of his hands joined, and said, “Blessed One, where does this bodhisatva Akṣayamati come from? What is the name of the tathāgata there? What is the name of that world sphere, and how far is that world sphere from here?”

The Blessed One said, “Śāradvatīputra, you should ask the bodhisatva Akṣayamati, and he will instruct you.”

1.9

Then Venerable Śāradvatīputra said to the bodhisatva Akṣayamati, “Son of good family, where do you come from? What is the name of the tathāgata in your place? What is the name of your world sphere, and how far is that world sphere from here?”

Akṣayamati said, “Do the concepts of coming and going still occur to the elder Śāradvatīputra?”

Śāradvatīputra said, “Son of good family, I know concepts thoroughly.”

Akṣayamati said, “Śāradvatīputra, one who knows concepts thoroughly does not indulge in dualistic thoughts, so why do you think, ‘Who are you, where do you come from?’ ‘Coming,’ Venerable Śāradvatīputra, is a word for uniting, while ‘going’ is a word for separation. Where there is no word for uniting and no word for separation, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, has the character of the essential nature of action, while ‘going’ has the essential nature of the end of action. Where there is no essential character of action and no essential character of the end of action, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of wishing, while ‘going’ is the essential character of the end of wishing. Where there is no essential character of wishing and no essential character of the end of wishing, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of arising, while ‘going’ is the essential character of cessation. Where there is no essential character of arising and no essential character of cessation,

1.10

there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of the way into knowledge, while ‘going’ is the essential character of the end of the way into knowledge. Where there is no essential character of the way into knowledge and no essential character of the end of the way into knowledge, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, belongs to the sphere of coming, while ‘going’ belongs to the sphere of going. Where there is no sphere of coming and no sphere of going, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of condition, while ‘going’ is the essential character of the end of condition. Where there is no essential character of condition and no essential character of the end of condition, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of dependent origination, while ‘going’ is the essential character of the end of dependent origination. Where there is no essential character of dependent origination and no essential character of the end of dependent origination, there is no coming or going. The absence of coming and going is the way of the saints.

“ ‘Coming,’ Venerable Śāradvatīputra, is the essential character of having a cause, while ‘going’ is the essential character of the end of having a cause. Where there is no essential character of having a cause and no essential character of the end of having a cause, there is no coming or going. The absence of coming and going is the way of the saints.

1.11

“ ‘Coming,’ Venerable Śāradvatīputra, is an expression, a word, a syllable, a conventional sign, while ‘going’ is the thorough knowledge of an expression, a word, a syllable, a conventional sign. Where there is no expression, no word, no syllable, no conventional sign, and no thorough knowledge of an expression, a word, a syllable, or a conventional sign, there is no coming or going. The absence of coming and going is the way of the saints.”

Then Venerable Śāradvatīputra said to the bodhisatva Akṣayamati, “Son of good family, I did not ask you this on account of your eloquence, but to hear of places I had never heard of before. For example, son of good family, a man who is a collector of village fees or taxes might ask a man with or without a load as he goes along the road, ‘Hello there, my good man, what are you carrying? Pay me the village fees and taxes!’ In just the same way, son of good family, we, disciples who follow the words of others, who have confidence in what we hear from others, and who are only concerned with what is to be seen in the course of our own thoughts, should always question holy people such as yourself in order to grasp this Great Vehicle, from which many disciples and isolated buddhas are likely to arise. Therefore, son of good family, please tell us where you come from, the name of the tathāgata living in your place, and the name of your world sphere.”

Akṣayamati said, “Śāradvatīputra, as the Tathāgata is sitting before you, ask him. He will answer your question, and the whole assembly will be without doubt.”

Then Venerable Śāradvatīputra said to the Blessed One, “Blessed One,

1.12

where does this bodhisatva Akṣayamati come from? What is the name of the tathāgata in his place, what is the name of his world sphere, and how far is that world sphere from here? In order for living beings, whose amount is infinite and cannot be counted, to put on the armor for the sake of awakening when they hear the name of that tathāgata and the name of that buddha field, may the Tathāgata please teach us! May the Blessed One, the Bliss-Gone One, please teach us!”

The Blessed One said, “Śāradvatīputra, listen well and intently, and keep in mind what I will tell you now. When you will hear the elucidation of the qualities of that world sphere and the names of those bodhisatvas and that tathāgata, you should, with faith and confidence, have no fear and no doubts concerning the unattached and unhindered wisdom of the Tathāgata.”

Then Venerable Śāradvatīputra applauded and listened to the Blessed One who said, “Śāradvatīputra, there is a world sphere called Unblinking, which lies to the east of this buddha field, past as many buddha fields as there are grains of sand in ten River Gaṅgās. A tathāgata, worthy, fully awakened one called Samantabhadra dwells there and lives while teaching the Dharma. This is the place where the bodhisatva Akṣayamati comes from. There, Śāradvatīputra, in the buddha field Unblinking, even the concepts of disciples and isolated buddhas do not exist, and the community of that tathāgata consists only of bodhisatvas who have prepared themselves in the past. Those bodhisatvas are firmly rooted in generosity, discipline, self-mastery, gentleness, morality, learning,

1.13

care, the qualities of purity, and restriction. They are without aversion by their power of patient acceptance. They have piled up roots of virtue with firm vigor for the sake of awakening. They revel in the meditations, the liberations, the concentrations, the attainments of meditation, and the supernormal knowledges. They are proficient in the wisdom that teaches the classifications of the words of all the teachings of the Buddha through the great shining light of their insight. Their friendly thoughts are as vast as the expanse of heaven. They know how to bring all living beings to maturity through their firm intention of compassion. They joyfully delight in the Dharma. They are beyond duality through equanimity, having completely done away with faults, attachment, aversion, and conceit. They are firmly rooted in the way of the concentration on phenomena as being empty, beyond distinguishing marks, and beyond anything to long for. They rid themselves of the hook of Māra and of the impurities of afflictions and quarrelsomeness. They know the intentions and abilities—whether good or feeble—of all living beings, and they give them the Dharma, wealth, and knowledge accordingly. Their thoughts are similar to earth, water, fire, or wind. They destroy assemblies of quarreling opponents and their false entourages. They are heroes who never turn back, with banners and flags raised in victory in battle. They are free from any fear or anxiety in any assembly through their profound buddha qualities, their ten powers, and their fearlessness. By understanding dependent origination, they have entered the middle way, having given up the extreme views of existence, nonexistence, and both existence and nonexistence. They are free from the arising of all the views of a self, anything related to a self, an animated being, a life principle, a soul, a life-sustaining principle, a spirit, a personality, a man,

1.14

a human being, a creator, a self that experiences, permanence, nihilism, origination, and disintegration. They are sealed with the seal of the Tathāgata, the formula for retaining in memory the king of sacred texts. Their eloquence is unbroken because of the power of unattached wisdom, even when they speak for a myriad of world ages. They are proficient in approaching and departing from buddha fields endless in number and in coming and going by displaying awakened magic, wonders, and supernormal powers. Since they have cut off fear, anger, conceit, infatuation, and haughtiness, they utter lion’s roars. They are reliable friends to all beings, whether they are superior, average, or inferior, and they establish them in nirvāṇa. They send down thunder from the cloud of the Dharma and manifest the lightning of reasoning and liberation. They pour down the rain of ambrosia. They do not break the lineage of the Three Jewels but scatter the jewels of the Dharma. Their intentions are pure like gems and their reason is purified with regard to both inner and outer things. They are adorned with ornaments shining with their own brilliance and with the supreme major and minor marks, which are caused by a hundred thousand roots of virtue. They are consecrated with all the qualities of a buddha and are crown princes bound to be born only once more. They discern each one of living beings’ inclinations, the kind of liberation they will attain, and the way to train those who are to be trained. They know the fearless way to be courageous in approaching the stage that consists in remaining on the seat of awakening. They display all the actions and the body of a buddha. They are heroes who have the power to attract, control, and turn the jewel of the wheel of the incomparable Dharma. The whole community of that blessed one, Śāradvatīputra, consists of bodhisatvas of that kind.”

1.15

The whole assembly was satisfied and content. They were happy and delighted, and joy and good temper arose in them as they listened to this demonstration of praise and eulogy of the good qualities of those bodhisatvas. They sprinkled the Blessed One, the bodhisatva Akṣayamati, and the other bodhisatvas with celestial flowers, blue lotuses, red lotuses, white lotuses, mandārava flowers, and mahāmandārava flowers, and said, “What we have attained by seeing, paying homage to, and honoring these good humans is truly auspicious!” Those beings developed the mind of incomparable, perfect awakening as they heard that eulogy of the qualities of those bodhisatvas. They said, “We have gained an auspicious attainment!” and three million six hundred thousand beings developed the mind of awakening.

Then the Blessed One said to the elder Śāradvatīputra, “Furthermore, Śāradvatīputra, there in that world sphere Unblinking, there are no words for lower worlds, unfavorable conditions, or suffering. There are no words for the bewilderment of downfalls, afflictions, wrong attainments, or the neglect of discipline. There are no words for being born as a female, envy, corrupted morality, malice, inattention, or corrupted insight. There are no words for obstructions or interruptions, either manifest or potential. There are no words for superior, average, or inferior or for differences among beings, vehicles, or buddha fields. There are no words for differences among buddhas, differences within the Dharma, or differences among the community. There are no words for food, drink, hunger, and thirst

1.16

or for me, mine, or property. There are no words for the evil views, manifest or potential. That world is broad and wide, and it has sixty trillion continents. Due to the aspirations of the bodhisatvas, it is illumined all over by the light of one sun and one moon.

“Furthermore, in that world sphere the ground is even like the palm of the hand, and it is made of blue lapis lazuli. It is set with all kinds of jewels, it is pleasant to touch like soft cloth, it is patterned like a chessboard, it is adorned with jeweled trees, and it is beautified with flowers that are always in bloom. There are no rocks, stones, gravel, pebbles, and black mountains, and it is adorned with Mount Sumeru. There is no difference between the pleasures of gods and humans, and the food of those beings is joy in the Dharma and meditation. There in that world sphere, there is no king other than the peerless king of the Dharma, the tathāgata, worthy, fully awakened one Samantabhadra. That blessed one does not teach the Dharma to those bodhisatvas through the differentiation of syllables, words, and conventional phrases. Instead, the bodhisatvas go to that blessed one, look at him with unblinking eyes, and attain the concentration that consists in the recollection of the Buddha. He then gives them the prophecy that is connected with the attainment of the patient acceptance of the fact that all phenomena are unborn. That is why that world sphere is called Unblinking.

“What is the recollection of the Buddha? It is not brought about through the recollection of the Buddha’s corporeal marks or through the recollection of his lineage, his family, or his social standing. It is not brought about through the recollection of previous good practice. It is not brought about by reflecting on the knowledge that is to be attained in the future. It is not brought about by reflecting on those tathāgatas who exist in the present. It is not brought about through recollection concerned with the aggregates, the elements, and the sense sources.

1.17

It is not brought about through the recollection of what has been seen, heard, imagined, or comprehended. It is not brought about through thought, mind, or consciousness. It is not brought about through discursive thought and mental activity. It is not brought about through the recollection of origination, existence, and destruction. It is not brought about through grasping, discord, or rejection. It is not brought about through recollection and mental effort. It is not brought about through thought-constructions, imaginings, and fictions. It is not brought about through the recollection of the general character of phenomena or through the recollection of their special character. It is not brought about through the recollection of sameness, difference, or separation. It is not brought about by counting objects of thought. It is not brought about with inner or outer movement. It is not brought about by grasping or rejecting the differentiating marks in one’s imagination. It is not brought about through the recollection of the qualities of colors and forms. It is not brought about through the practice of deportment and good behavior. It is not brought about through the recollection of morality, concentration, insight, deliverance, or the wisdom of deliverance. It is not brought about by imputing the powers, fearlessness, or special qualities of a buddha.

“In this way, the recollection of the Buddha has the character of being beyond thought, beyond activity, and beyond knowledge. It is beyond what belongs to the ego and beyond mental effort. It is not a state of origination and destruction related to the aggregates, the elements, or the sense sources. It is unhindered, disengaged, unfixed, and not nonfixed. It does not lean on anything, and it is not fixed upon anything. It has no objective basis for the consciousness of form. It has no objective basis to be known by feeling, perception, formative factors, or consciousness. It has no objective basis for the consciousness characterized by the elements of earth, water,

1.18

fire, or wind. It has no objective basis for the element of consciousness. It has no objective basis for the consciousnesses of eye and forms, ear and sounds, nose and smells, tongue and tastes, body and physical objects, and mind and mental phenomena.

“Furthermore, this recollection of the Buddha is not dependent on any object. It is the non-appearance of all distinguishing marks. It is beyond the activity that consists in actions of speech, mental activity, and movements of the body. It does not originate from what has been seen, heard, imagined, or comprehended. It does not follow from that which is characterized by all the abilities and the deliverance of the disciples. It is not born again from one moment to another. It is the appeasement of all thought-construction and imagination. It has done away with mistakes, attachment, and aversion. It gets rid of that which is characterized as the cause of afflictions. It has cut off holding on to any extremes and to the past, future, or present. It is brilliant, as it is not imputed in terms of the absence of forms. It is beyond enjoyment since it is undifferentiated, and it is beyond pleasure through not enjoying the taste of meditation. It is without burning desire, as it is at peace from the beginning. It is characterized as deliverance since all its effort has disappeared. It is without body, as it is without form. It is not felt, as it is beyond feelings. It is without knots, as it is not tied. It is not composite, as it is beyond the powers of composition. It is characterized as being beyond knowledge, as it is beyond consciousness. It is beyond clinging, as it is without grasping. It is beyond abandonment, as it does not do away with anything. It is not dependent, as it is without basis. It is not fixed, as it is beyond feeling. It is characterized as being unchanging, as it is unborn. It is not included among phenomena connected with any recollection, mental effort, thought, or things that are related to thought.

1.19

It is unaffected, beyond grasping, beyond rejection, completely appeased, originally unborn, distinguished through the absence of birth, and united with the realm of phenomena. It is sameness, with no difference, similar to open space. It transcends the ways of eye and forms and likewise transcends the ways of ear and sounds, nose and smells, tongue and tastes, and mind and mental phenomena. Those bodhisatvas attain that kind of recollection of the Buddha. As soon as they have attained it, they attain the unhindered wisdom of all phenomena, and they retain what all the blessed buddhas have said. They do not forget it, but they do not remember it either. They find the definitive meaning of all words.

“Śāradvatīputra, the tathāgata, worthy, fully awakened Samantabhadra does not teach right view in such a way that listening to others is a necessary condition, or that thorough mental effort concerning oneself is a necessary cause. Śāradvatīputra, those bodhisatvas fulfill the six perfections according to their definitive meanings as soon as they see that tathāgata, and they receive the prophecy connected with the patient acceptance of the fact that all phenomena are unborn. Why is this? Giving up attachment to the distinguishing marks of form is the perfection of giving. Putting an end to the distinguishing marks of form is the perfection of morality. The state of things when all the distinguishing marks of form have perished is the perfection of patient acceptance. Seeing things as being apart from the distinguishing marks of form is the perfection of vigor. Not letting thought disperse itself among the distinguishing marks of form is the perfection of meditation.

1.20

The absence of the activity of discursive thought related to the distinguishing marks of form is the perfection of insight.

“Thus, those bodhisatvas fulfill the six perfections as soon as they see that blessed tathāgata, that worthy, fully awakened Samantabhadra, and they receive the prophecy connected with the patient acceptance of the fact that all phenomena are unborn. Buddha fields where such bodhisatvas dwell, such as the world sphere Unblinking, the buddha field of that blessed tathāgata Samantabhadra, are exceedingly rare.”

Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati and the other bodhisatvas, saying, “Holy beings, it is truly a great attainment that you may see the blessed tathāgata Samantabhadra, those bodhisatvas, and that world sphere Unblinking.”

Akṣayamati said, “Venerable Śāradvatīputra, do you also wish to see the world sphere Unblinking, the blessed tathāgata Samantabhadra, those arrays of flowers, and those bodhisatvas?”

Śāradvatīputra said, “Son of good family, I will see it for the sake of increasing the roots of virtue of the entire assembly gathered here.”

Then, at that moment, the bodhisatva Akṣayamati entered the concentration called the display of all buddha fields. As soon as he had entered this concentration, the elder Śāradvatīputra and the entire assembly saw the world sphere Unblinking, the blessed tathāgata, the worthy, fully awakened Samantabhadra, those arrays of flowers, and those bodhisatvas. When they saw them, they all got up from their seats, and joining the palms of their hands

1.21

they paid homage to the blessed tathāgata, the worthy, fully awakened Samantabhadra and to those bodhisatvas.

Then, by the power of the Buddha Śākyamuni and the magic of the bodhisatva Akṣayamati, flower buds that they had never seen or heard of before appeared in their right hands. They were fragrant, multicolored, beautiful to behold, colorful, and pleasing. They threw them to the east, where the blessed tathāgata, the worthy, fully awakened Samantabhadra dwelt. The flower buds they had cast appeared in that buddha field, and when they had been sprinkled on that blessed tathāgata, the worthy, fully awakened Samantabhadra and on those bodhisatvas, they filled that whole world sphere. The bodhisatvas living in that world sphere asked the blessed tathāgata, the worthy, fully awakened Samantabhadra, “Blessed One, where is this rain of such beautiful flowers falling from?”

That blessed one said, “Sons of good family, this is happening because the bodhisatva Akṣayamati has arrived in the world sphere Enduring, the buddha field of the blessed Śākyamuni, to see that blessed tathāgata Śākyamuni, to honor him, to give him offerings, to pay respect to him, and to listen to his Dharma. The bodhisatvas who have gathered in that world sphere from the ten directions have scattered those flowers. That blessed tathāgata Śākyamuni is giving the exposition of the Dharma called ‘A Chapter of the Great Collection,’ and living beings in number beyond measure are about to comprehend the Dharma.”

1.22

The bodhisatvas said, “Blessed One, how far from here is that world sphere where the tathāgata Śākyamuni dwells?”

The blessed one said, “There is a world sphere called Enduring, which lies to the west of this buddha field, past as many buddha fields as there are grains of sand in ten River Gaṅgās. A tathāgata, worthy, fully awakened one by the name of Śākyamuni dwells there, remains there, and lives while teaching the Dharma.”

They said, “Blessed One, let us see that world sphere Enduring, that blessed tathāgata, that worthy, fully awakened Śākyamuni, and those bodhisatvas.”

At that moment, the tathāgata, worthy, fully awakened Samantabhadra emitted from his body such a light that, once it had penetrated all those buddha fields, the world sphere Enduring, the Blessed Tathāgata Śākyamuni and his bodhisatvas were seen by his own bodhisatvas. When they saw them, they all got up from their seats, joined the palms of their hands, bowed to the Blessed Tathāgata Śākyamuni and to those bodhisatvas and said, “Blessed One, where have so many bodhisatvas gathered from? They fill that world sphere to the point where one could not even insert the tip of a strand of hair between them.”

That blessed one said, “Those bodhisatvas, sons of good family, have gathered from immeasurable buddha fields in the ten directions to hear about the Dharma.”

1.23

Then Venerable Śāradvatīputra addressed the bodhisatva Akṣayamati, saying, “Why, son of good family, is your name Imperishable Intelligence?”⁷

Akṣayamati said, “Venerable Śāradvatīputra, the name Imperishable Intelligence is the outcome of not apprehending any phenomena. Why? Because of the imperishability of all phenomena.”

Śāradvatīputra said, “Give us some inspired speech, son of good family, on the subject of the bodhisatvas’ teaching on the imperishability of all phenomena.”

Akṣayamati said, “Venerable Śāradvatīputra, generating the mind of awakening for the first time is imperishable. For what reason? As it is unadulterated, that mind is developed in a way that is unadulterated by any affliction. That mind is developed in a way that is beyond any adulteration, as it has no desire for other vehicles. That mind is developed in a way that is firm, as it is not corrupted by any opponent. That mind is developed in a way that is unbreakable by any of the māras. That mind is developed in a way that is steady, because it is the cause of the attainment of all roots of virtue. That mind is developed in a way that is permanent, as it discerns the impermanence of all conditioned things. That mind is developed in a way that is immovable, as it is the basis for the attainment of the qualities of a buddha. That mind is developed in a way that is uncrushable, as it is separated from any wrong practice. That mind is developed in a way that is well fixed, as it is unwavering. That mind is developed in a way that is beyond comparison, as it has no contrast. That mind is developed in a way that is adamantine, as it pierces all phenomena. That mind is developed in a way that is boundless, as it accumulates immeasurable quantities of merit. That mind is developed in the same manner with respect to the intentions of all beings. That mind is developed in a way that is undifferentiated, as it sets nothing apart. That mind is developed in a way that is pure, as it is essentially undefiled. That mind is developed in a way that is immaculate, as it is connected with the splendor of insight.

1.24

That mind is developed as deep meditation, as it never gives up its determination. That mind is developed in a wide-open manner, as its friendliness is similar to the expanse of the sky. That mind is developed extensively, as it gives all living beings an opportunity. That mind is developed in a way that is unobstructed, as it is bent toward unattached wisdom. That mind is developed in accordance with birth in every state of existence, as its great compassion never ceases. That mind is developed in a way that is never ceasing, as it is the knowledge of how to transform. That mind is developed as something desirable, as it is praised by the omniscient. That mind is developed as something worthy to be admired, as it engages with other vehicles. That mind is developed as something that is not seen among the things usually seen by living beings. That mind is developed as the seed of all the qualities of a buddha. That mind is developed in a way that is unbreakable by any phenomena. That mind is developed as the foundation of all states of happiness. That mind is developed in a way that is adorned with the accumulation of merit. That mind is developed through the accumulation of wisdom. That mind is developed in a way that is prosperous, through the accumulation of generosity. That mind is developed as the outcome of aspirations, through the accumulation of morality. That mind is developed in a way that is hard to overcome, through the accumulation of patient acceptance. That mind is developed in a way that is hard to conquer, through the accumulation of vigor. That mind is developed as having the essential character of peace, through the accumulation of meditation. That mind is developed in a way that is unhindered, through the accumulation of insight. That mind is developed in a way that is without harm, through the accumulation of great friendliness. That mind is developed in a way that is stable and firmly rooted, through the accumulation of great compassion. That mind is developed in a way that is established in joy, happiness, and delight, through the accumulation of great joy. That mind is developed in a way that is undisturbed by either pleasure or suffering, through the accumulation of great equanimity.

1.25

That mind is developed in a way that is blessed by the powerful presence of all the buddhas. That mind is developed in an unbroken manner, as it keeps the lineage of the Three Jewels unbroken. That mind is developed in a way that is praised in communities throughout the buddha fields in the ten directions. Is there any perishability, Venerable Śāradvatīputra, in the mind of omniscience generated thus?”

Śāradvatīputra said, “Not at all, son of good family. One who holds that such a mind of omniscience could perish would hold that space would perish.”

Akṣayamati said, “The mind of the Tathāgata, Venerable Śāradvatīputra, is imperishable. That mind of awakening is generated as its root, which is why it is imperishable. The masses of morality, concentration, insight, liberation, and the liberated wisdom vision of the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as their root, which is why it is imperishable. The meditations, liberations, concentrations, and states of absorption of the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as their root, which is why it is imperishable. The generosity, morality, patient acceptance, vigor, meditation, and insight of the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as their root, which is why it is imperishable. The friendliness, compassion, joy, and equanimity of the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as their root, which is why it is imperishable.

1.26

The ten powers, the four kinds of fearlessness, and the eighteen particular qualities of the Tathāgata, Venerable Śāradvatīputra, are imperishable. That mind of awakening is generated as their root, which is why it is imperishable. In short, Venerable Śāradvatīputra, all the qualities of a buddha are imperishable. That mind of awakening is generated as their root, which is why it is imperishable. Since it keeps the succession of the Three Jewels unbroken, it is imperishable. Since the sphere of living beings is imperishable, it is imperishable. Since it is bent upon the wisdom of that fact that the sphere of living beings is imperishable, it is imperishable. Since it discerns the mental behavior of all beings, it is imperishable. Since it does not break any of one’s former aspirations, it is imperishable. Since it is transformed into the unconditioned, it is imperishable. Since it brings beings to maturity with respect to the unconditioned, it is imperishable. Since its knowledge of cessation and its knowledge of the absence of birth are imperishable, it is imperishable. Since it neither arises nor disintegrates, it is imperishable. Since it is the complete realization of the wisdom of the fact that all phenomena are originally imperishable, it is imperishable. This, Venerable Śāradvatīputra, is the bodhisatvas’ imperishable mind of awakening.

“Furthermore, Venerable Śāradvatīputra, the bodhisatvas’ intention is also imperishable. Why? That intention is not artificial, as it is not made up. It is not made up, as it is without hypocrisy. It is without hypocrisy, as it is right understanding. It is right understanding, as it is without pretense. It is without pretense, as it is pure. It is pure, as it is straight. It is straight, as it is not crooked. It is not crooked, as it is clear. It is clear, as it is not uneven. It is not uneven, as it is firm. It is firm, as it is not broken. It is not broken, as it is stable. It is stable, as it is unwavering. It is unwavering, as it is not dependent. It is not dependent, as it is not attached. It is not attached, as it is especially noble. It is especially noble, as it is irreproachable. It is irreproachable, as it is the performance of good actions.

First 33 of 215 passages. Read on