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Sūtra 54 (posted 03/2016, updated 10/2016) Book information on Home page
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Then the Buddha asked Aṅgulimāla, “What is meant by the one learning [śikṣā]?”
Aṅgulimāla answered in verse:
According to the Voice-Hearer Vehicle, not the Mahāyāna,
All sentient beings’ lives are sustained by food and drink.
According to the Mahāyāna, their lives are apart from food and drink, and are always firm.
What is meant by one?
It means that the Tathāgata store [tathāgata-garbha] of all sentient beings constantly abides.
What is meant by two?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means one’s name and form [mind and body].[1]
Riders of the Voice-Hearer Vehicle and the Pratyekabuddha Vehicle
Claim that name and form are different.
They believe that only one’s name achieves liberation, and do not say that it has a wonderful form.
All Tathāgatas’ liberation has wondrous form,
Observable like an āmra [mango] in one’s palm.
What is meant by three?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means the three kinds of sensory reception [pleasure, pain, and neither].
According to the Mahāyāna, the three kinds of reception mean that
A Tathāgata is foremost in permanence, and is never born,
And that if the Dharma and the Saṅgha are destroyed, they will be born again.
What is meant by four?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means the Four Noble Truths [suffering, accumulation of afflictions, cessation of suffering, and the path].
According to the Mahāyāna,
It means that all Tathāgatas are foremost in absolute permanence.
This, not suffering, is a truth in the Mahāyāna.
It means that all Tathāgatas are foremost in absolute perpetuity.
This, not accumulation of afflictions, is a truth in the Mahāyāna.
It means that all Tathāgatas are foremost in changelessness.
This, not cessation of suffering, is a truth in the Mahāyāna.
It means that all Tathāgatas are foremost in absolute quietness.
This, not the path, is a truth in the Mahāyāna.
These are the four truths in the Mahāyāna, which do not include suffering.
If suffering is a truth, then those on the four evil life-paths—hell-dwellers, hungry ghosts, animals, and asuras—should uphold this truth.
What is meant by five?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means one’s five faculties.
[According to the Mahāyāna] a Tathāgata’s eyes are permanent,
As they definitely see with perfect discernment and are never impaired;
A Tathāgata’s ears are permanent,
As they definitely hear with perfect discernment and are never impaired;
A Tathāgata’s nose is permanent,
As it definitely smells with perfect discernment and is never impaired;
A Tathāgata’s tongue is permanent,
As it definitely tastes with perfect discernment and is never impaired;
A Tathāgata’s body is permanent,
As it definitely touches with perfect discernment and is never impaired.
What is meant by six?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means one’s six entrances.
[According to the Mahāyāna] a Tathāgata’s eye entrance is permanent,
As His visual sense is perfect and never impaired;
A Tathāgata’s ear entrance is permanent,
As His auditory sense is perfect and never impaired;
A Tathāgata’s nose entrance is permanent,
As His olfactory sense is perfect and never impaired;
A Tathāgata’s tongue entrance is permanent,
As His gustatory sense is perfect and never impaired;
A Tathāgata’s body entrance is permanent,
As his tactile sense is perfect and never impaired;
A Tathāgata’s mind entrance reveals one’s Tathāgata store,
And those with pure faith and without rejecting it can enter it.
What is meant by seven?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means the Seven Bodhi Factors.
These seven factors in the Mahāyāna are like udumbara flowers.[2]
As a Tathāgata forever abides, the seven bodhi flowers bloom.
What is meant by eight?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means the Eightfold Right Path.
This path of the Mahāyāna leads to the teaching that a Tathāgata forever abides.
Through the power of hearing [this teaching], one will eventually arrive at the city of nirvāṇa.
A Tathāgata is forever, eternal, supreme, changeless, pure, and extremely quiet.
The dharma body [dharmakāya][3] revealed in one’s true enlightenment
Is the profound Tathāgata store, which never grows old.
Thus the Mahāyāna fully encompasses the Eightfold Right Path.
What is meant by nine?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means sūtras in the nine categories.[4]
The Mahāyāna is the One Vehicle that leads to a Tathāgata’s hindrance-free wisdom-knowledge [jñāna].
What is meant by ten?
According to the Voice-Hearer Vehicle, not the Mahāyāna,
It means the Ten Powers.
The Mahāyāna brings countless powers because a Buddha is inconceivable.
He uses skillful means to give veiled teachings in countless sūtras.
What is meant by the one path,
One vehicle, one refuge, one truth,
One reliance, one realm, one birth, and one form?
[They all] mean a Tathāgata.
Therefore, the One Vehicle [Buddha Vehicle] is the only definitive vehicle.
All others are for convenience.
Then the World-Honored One praised, “Very good, very good, Aṅgulimāla! Come, bhikṣu.[5]” And Aṅgulimāla immediately became a śramaṇa, his deportment as perfect as that of a longtime bhikṣu.
Aṅgulimāla bowed down at the Buddha’s feet and said, “World-Honored One, following Your voice, I have immediately become an Arhat.”
The Buddha told him, “You should come to Jetavana Park to widely deliver sentient beings.”
Then, like a full moon surrounded by stars, the World-Honored One was attended by Aṅgulimāla, Śāriputra, Mañjuśrī, and all others in the multitude. Like a goose-king, He ascended from under the aśoka tree into the open sky, to a height of seven tāla [palm] trees, and went to the city of Śrāvastī, forty cows’ bellows away. Aṅgulimāla, together with gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, and mahoragas, made huge offerings in Jetavana Park. Like a goose-king, the World-Honored One entered Jetavana Park, which had been donated by Anāthapiṇḍika the Elder, and ascended onto a lion throne. Then the ground of this Three-Thousand Large Thousandfold World became as level as a palm and carpeted with soft grass, as if it were [Amitābha Buddha’s] Land of Peace and Bliss.
At that time all great Bodhisattvas [in worlds] in various directions wished to see Aṅgulimāla. Their Buddhas told them, “You all should go. Śākyamuni Buddha is fighting a Dharma battle, subjugating a great lion and delivering an innumerable multitude. He is staying in Jetavana Park and will expound the unsurpassed Dharma to the multitude. You Buddha-sons should go to listen to and accept the Dharma, and to look upon Aṅgulimāla with respect.”
These Bodhisattvas, who came from various directions, showered down lotus flowers as large as carriage wheels. When sentient beings smelled the fragrance of these lotus flowers, they all left their afflictions behind.
Then gods, dragon, yakṣas, gandharvas, asuras, kiṁnaras, mahoragas, and goddess-daughters made celestial offerings and showered down various treasures. With one mind and one voice, they spoke in verse:
I now bow down to the one with the thirty-two physical marks of a great man.
His countless merits are like a pure lotus flower in bloom.
The white hair between His eyebrows is brighter and purer than moonlight.
I now bow down to the muni [saint] with a sublime form.
His great lovingkindness and comforting virtues are like a pure lotus flower in bloom.
The white hair between His eyebrows is brighter and purer than moonlight.
I now bow down to the one with the foremost ever-abiding body.
The supreme muni is the unsurpassed one honored by gods and humans.
His comforting of sentient beings is like the blooming of a pure lotus.
The white hair between His eyebrows is brighter and purer than moonlight.
I now bow down to the one with the foremost eternal merits.
The supreme muni is the unsurpassed one honored by gods and humans.
His comforting of sentient beings is like the blooming of a pure lotus.
The white hair between His eyebrows is brighter and purer than moonlight.
I now bow down to the one with changeless merits that never dwindle.
The supreme muni is the unsurpassed one honored by gods and humans.
His comforting of sentient beings is like the blooming of a pure lotus.
The white hair between His eyebrows is brighter and purer than moonlight.
I now bow down to the one with quiet and extraordinary merits.
The supreme muni is the unsurpassed one honored by gods and humans.
His comforting of sentient beings is like the blooming of a pure lotus.
The white hair between His eyebrows is brighter and purer than moonlight.
Namo [Homage to] Aṅgulimāla, who endures adversity and trains to observe the pure precepts and acquire countless merits.
So I bow down to him.
Namo Aṅgulimāla, who upholds the path of the One Vehicle and the Mahāyāna’s virtue of lovingkindness.
So I bow down to him.
Namo Aṅgulimāla, who uses [the power of] his body and voice, and their immeasurable secrets.
So I vow down to him.
Namo Aṅgulimāla, who uses the immeasurable wisdom light to give countless veiled teachings.
So I bow down to him.
Namo Aṅgulimāla, who uses countless illusions to subjugate countless māras.
So I bow down to him.
Namo Aṅgulimāla, who abides in the immeasurable nirvāṇa to follow innumerable sentient beings in the world.
So I bow down to him.
Then Aṅgulimāla asked the Buddha, “World-Honored One, You say, ‘I abide in the state of no birth.’ What is meant by that? Why does the World-Honored One, who abides in the state of no birth and on the ground of liberation, also abide here? Who can believe this? I pray that You will explain.”
The Buddha answered Aṅgulimāla, “You and Mañjuśrī together should go north, passing worlds as numerous as the sands of one Ganges River, to the world called Immeasurable Bliss. Teaching there is a Buddha called Accumulation Ground of Immeasurable Wisdom and Merit Sovereign King, the Tathāgata, Arhat, Samyak-Saṁbuddha. You two should go there to ask that Buddha, ‘Why does Śākyamuni Buddha, who abides in the state of no birth, also abide in this world called Sahā?’”
Mañjuśrī and Aṅgulimāla responded, “We gladly accept your instruction.”
Using their transcendental powers, like goose-kings, they went north to the world called Immeasurable Bliss and arrived at the place of Accumulation Ground of Immeasurable Wisdom and Merit Sovereign King Tathāgata. They bowed down at His feet and said, “World-Honored One, we two came from the Sahā world because we are sent by Śākyamuni Buddha to ask you, ‘Why does Śākyamuni Tathāgata, who abides in the state of no birth and on the ground of liberation, not enter parinirvāṇa but abides in the Sahā world?’
That Buddha told them, “Good men, I am one of the bodies of Śākyamuni Tathāgata. You should go back and tell your Buddha, ‘Immeasurable Wisdom Buddha sent us back and said that You would explain to us.’”
Then, like goose-kings, they came back from that world and bowed down at the Buddha’s feet. With joined palms they asked, “Amazing, World-Honored One! The Tathāgata is immeasurable, with an immeasurable body and immeasurable virtues. We two just saw Your amazing virtues because Immeasurable Wisdom Sovereign King Tathāgata said, ‘I am that Buddha, who will explain to you.’ We pray that the World-Honored One will compassionately explain why He, who abides in the state of no birth, also abides here.”
The Buddha told Mañjuśrī and all others, “Why do I, who abide as Accumulation Ground of Immeasurable Wisdom and Merit Sovereign King Buddha in the world called Immeasurable Bliss, also abide here? Do not ask why I, who abide in the state of no birth, also abide here. A Tathāgata’s body is boundless, and what He does is also boundless. A Tathāgata is indescribable, and what He does is also indescribable. A Tathāgata is immeasurable, and what He does is also immeasurable. Aṅgulimāla, you ask the Tathāgata why He displays the birth of a body that has no birth. The Tathāgata will now explain to you.”
Aṅgulimāla said to the Buddha, “Very good! World-Honored One, I pray that you will explain, to pity all sentient beings and bring them peace and joy.”
The Buddha told Aṅgulimāla, “For countless hundreds of thousands of koṭis of kalpas, I fully practiced the ten pāramitās to draw in innumerable sentient beings, and enabled those who had not activated the bodhi mind to activate it. Because I fully practiced countless pāramitās and planted roots of goodness for countless asaṁkhyeyas of kalpas, I display the birth of a body that has no birth.”
Aṅgulimāla asked the Buddha, “World-Honored One, why does the Tathāgata display the birth of His body, as He abides in the true reality [of dharmas]?”
The Buddha told Aṅgulimāla, “You and Mañjuśrī together should go north, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Unreal Lightning Garland. Teaching there is a Buddha called Vairocana, the Tathāgata, Arhat, Samyak-Saṁbuddha. You two should go there to ask Him, ‘Why does Śākyamuni Tathāgata, who abides in the true reality [of dharmas], also abide in the Sahā world?’”
They acted upon His instruction and, like goose-kings, soared away to the world called Unreal Lightning Garland and arrived at the place of Vairocana Buddha. They bowed down at His feet and asked that question. However, that Buddha, as did Immeasurable Wisdom Buddha, sent them back to Śākyamuni Buddha.
Mañjuśrī and Aṅgulimāla said to the Buddha, “World-Honored One, we pray that you will tell us how the Tathāgata came to abide in the true reality [of dharmas].”
The Buddha told Mañjuśrī and all others, “For countless hundreds of thousands of koṭis of kalpas, I fully practiced the ten pāramitās to draw in innumerable sentient beings, and established them in the joy they never before had. Because I practiced asaṁkhyeyas of pāramitās for countless hundreds of thousands of koṭis of kalpas, I have realized this true-reality body.”
Aṅgulimāla asked the Buddha, “World-Honored One, how did the Tathāgata come to abide in the asaṁskṛta [free from conditions] state?”
The Buddha answered, “You and Mañjuśrī together should go north, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Taking by Intention. Teaching there is a Buddha called Immeasurable Intention, the Tathāgata, Arhat, Samyak-Saṁbuddha. You two should go there to ask Him, ‘How did Śākyamuni Tathāgata come to abide in the asaṁskṛta state?’ They went there and asked that Buddha, but He sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go north, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Adorned with Colors, whose Buddha was called Supreme Subjugation; go north, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Deep Dust, whose Buddha was called Deep Superior; go north, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Wind, whose Buddha was called Like Wind; go north, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Vajra Mind, whose Buddha was called Vajra Superior; go north, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Taint-Free Light, whose Buddha was called Taint-Free Superior; go north, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Moon Master, whose Buddha was called Moon Superior; go north, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Sunrise, whose Buddha was called Sunrise. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go east, passing worlds as numerous as the sands of one Ganges River, to the world called Good Flavor, whose Buddha was called Good Flavor Superior; go east, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Bandhujīva, whose Buddha was called Bandhujīva Light; go east, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Fragrance-Suffused Garland, whose Buddha was called Fragrant Garland; go east, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Tamālapatra [Cinnamon Tree], whose Buddha was called Tamālapatra Cool Fragrance; go east, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Moon Master, whose Buddha was called Moon Store; go east, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Agalloch Fragrance, where it Buddha was called Agalloch Fragrance Superior; go east, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Suffused with Powdered Incense, whose Buddha was called Powdered Incense; go east, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Radiance Illuminating, whose Buddha was called Radiance; go east, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Ocean Master, whose Buddha was called Ocean Virtues; go east, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Dragon Master, whose Buddha was called Dragon Store. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go south, passing worlds as numerous as the sands of one Ganges River, to the world called Vermilion, whose Buddha was called Vermilion Light; go south, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Great Cloud, whose Buddha was called Great Cloud Store; go south, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Lightning Garland, whose Buddha was called Lightning Gained; go south, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Vajra Wisdom, whose Buddha was called Vajra Store; go south, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Turning Wheel, whose Buddha was called Holder of a Turning Wheel; go south, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Treasure Ground, whose Buddha was called Holder of the Treasure Ground; go south, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Sky Wisdom, whose Buddha was called Equal to the Open Sky; go south, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Subjugation, whose Buddha was called Subjugation Superior; go south, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Superb Garland, whose Buddha was called Superb Store; go south, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Lion Wisdom, whose Buddha was called Lion Store. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go west, passing worlds as numerous as the sands of one Ganges River, to the world called Tranquility, whose Buddha was called Tranquility Flavor; go west, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Eternal Garland, whose Buddha was called Eternal Virtue; go west, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Universally Worthy, whose Buddha was called Universally Worthy Wisdom; go west, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Splendid Garland, whose Buddha was called Splendid Garland Superior; go west, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Boundless, whose Buddha was called Boundless Splendid Garland; go west, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Worthy Master, whose Buddha was called Worthy Store; go west, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Eye, whose Buddha was called Eye King; go west, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Banner Master, whose Buddha was called Banner Store; go west, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Drumbeat, whose Buddha was called Drumbeat Mastery; go west, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Joyful Vision, whose Buddha was called Joyful Vision Superior. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go northwest, passing worlds as numerous as the sands of one Ganges River, to the world called Delight, whose Buddha was called Delightful Progress; go northwest, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Adornment, whose Buddha was called Adornment Store; go northwest, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Cause of Wisdom, whose Buddha was called Cause of Wisdom Store; go northwest, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Enjoying Aspiration Delight, whose Buddha was called Enjoying Aspiration Delight Superior; go northwest, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Gathering of Sentient Beings, whose Buddha was called Above Sentient Beings; go northwest, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Intelligence, whose Buddha was called Intelligence Superior; go northwest, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Aspiration Delight, whose Buddha was called Aspiration Delight Sound; go northwest, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Immeasurable, whose Buddha was called Immeasurable Life; go northwest, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Abiding, whose Buddha was called Abiding Superior; go northwest, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Water, whose Buddha was called Water Flavor Superior. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go northeast, passing worlds as numerous as the sands of one Ganges River, to the world called Treasure Master, whose Buddha was called Treasure Banner; go northeast, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Maṇidhara, whose Buddha was called Maṇi [Jewel] Cool Store; go northeast, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Precious Wisdom, whose Buddha was called Precious Wisdom Superior; go northeast, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Golden Color, whose Buddha was called Sound of Golden Light; go northeast, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Web, whose Buddha was called Web of Light; go northeast, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Gold Master, whose Buddha was called Jambūnada Gold[6] Superior; go northeast, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Web, whose Buddha was called Web of Light;[7] go northeast, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Pure Water, whose Buddha was called Water King; go northeast, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Jade Continent, whose Buddha was called Jade Store; go northeast, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Treasure Continent, whose Buddha was called Treasure Ground. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go southeast, passing worlds as numerous as the sands of one Ganges River, to the world called Vajra Accumulation, whose Buddha was called Vajra Wisdom; go southeast, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Total Awareness, whose Buddha was called Total Awareness Banner; go southeast, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Siddhānta [Doctrine] Master, whose Buddha was called Excellent Meaning of Siddhānta; go southeast, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Taint-Free, whose Buddha was called Taint-Free Aquamarine [Vaiḍūrya]; go southeast, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Pūrṇa [Abundant] Flavor, whose Buddha was called Pūrṇa Accumulation; go southeast, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Fragrance, whose Buddha was called Adorned with Fragrance; go southeast, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Fragrance Master, whose Buddha was called Fragrance Store; go southeast, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Straight Action, whose Buddha was called Straight Victory; go southeast, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Priceless, whose Buddha was called Priceless Superior; go southeast, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Boundless Encompassment, whose Buddha was called Boundless King. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go southwest, passing worlds as numerous as the sands of one Ganges River, to the world called Immeasurable Light, whose Buddha was called Immeasurable Life; go southwest, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Immeasurable Eye, whose Buddha was called Immeasurable Sovereignty; go southwest, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Flaming, whose Buddha was called Flaming Light; go southwest, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Dispelling Darkness, whose Buddha was called Dispelling Darkness King; go southwest, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Taming Master, whose Buddha was called Taming Store; go southwest, passing worlds as numerous as the sands of six Ganges Rivers, to the world called No Birth, whose Buddha was called Mastery of No Birth; go southwest, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Fragrance Master, whose Buddha was called Fragrant Elephant’s Frolic; go southwest, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Fragrance Chest, whose Buddha was called Fragrance Chest King; go southwest, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Delightful Praise, whose Buddha was called Dragon’s Delight; go southwest, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Superb Garland, whose Buddha was called Victorious Subjugation Superior. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go upward, passing worlds as numerous as the sands of one Ganges River, to the world called Enduring Vision, whose Buddha was called All in the World Delight in Seeing High King Display Spiritual Power to Adorn the Majestic Ground of Great Vows and the Door of Accumulation of All Radiance; go upward, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Puṇḍarīka [Large White Lotus Flower], whose Buddha was called Puṇḍarīka of the Wondrous Dharma; go upward, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Smiling Water Flower, whose Buddha was called Smiling Flower King; go upward, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Carefree, whose Buddha was called Freedom from All Cares; go upward, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Utpala [Blue Lotus Flower], whose Buddha was called Superb Treasure Flower; go upward, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Padma [Red Lotus Flower] Master, whose Buddha was called Padma Store; go upward, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Kumuda [White Lotus Flower], whose Buddha was called Kumuda Store; go upward, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Bamboo, whose Buddha was called Bamboo Fragrance; go upward, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Kuṅganī [Plant], whose Buddha was called Victorious King; go upward, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Merit River, whose Buddha was called Sovereign King of All Rivers in the World. However, each of those Buddhas sent them back to Śākyamuni Buddha.
[Then the Buddha told them to] go downward, passing worlds as numerous as the sands of one Ganges River, to the world called Gathering of Lions, whose Buddha was called Lion’s Frolic; go downward, passing worlds as numerous as the sands of two Ganges Rivers, to the world called Lion’s Den, whose Buddha was called Lion’s Roar; go downward, passing worlds as numerous as the sands of three Ganges Rivers, to the world called Enduring Action, whose Buddha was called Enduring Action Flower; go downward, passing worlds as numerous as the sands of four Ganges Rivers, to the world called Excellent, whose Buddha was called All Excellent Births; go downward, passing worlds as numerous as the sands of five Ganges Rivers, to the world called Hindrance-Free Accumulation, whose Buddha was called Mahāyāna Frolic King; go downward, passing worlds as numerous as the sands of six Ganges Rivers, to the world called Piṇḍa [Globe], whose Buddha was called Summit of Piṇḍa Mountain; go downward, passing worlds as numerous as the sands of seven Ganges Rivers, to the world called Hard-to-See Respect, whose Buddha was called Respected by All; go downward, passing worlds as numerous as the sands of eight Ganges Rivers, to the world called Possessing Wisdom, whose Buddha was called Possessing Wisdom King; go downward, passing worlds as numerous as the sands of nine Ganges Rivers, to the world called Ground Wisdom, whose Buddha was called Ground Wisdom King. After each of those nine Buddhas sent them back to Śākyamuni Buddha, the Buddha told them go downward, passing worlds as numerous as the sands of ten Ganges Rivers, to the world called Always Joyful King, whose Buddha was called Resolving All Doubts.
The Buddha told Aṅgulimāla, “You and Mañjuśrī together should go there to ask that Buddha, ‘Why does Śākyamuni Buddha, who abides in the majestic state, also abide in the Sahā world, and not enter parinirvāṇa?’ He will explain to you and resolve your doubts. Because He can resolve all doubts, He is called Resolving All Doubts Buddha.”
Mañjuśrī and Aṅgulimāla bowed down to the Buddha and said, “World-Honored One, very good, very good! We gladly accept your instruction.”
Like goose-kings, they soared away to the world called Always Joyful King, and bowed down at the feet of Resolving All Doubts Buddha. They sat aside and said to that Buddha, “We came from the place of Śākyamuni Buddha, in the Sahā world. We went to ten worlds in each of the ten directions and asked their Tathāgatas, ‘Why does Śākyamuni Buddha abide in the Sahā world and not enter parinirvāṇa, the state of liberation?’ They each answered, ‘I am one of the bodies of Śākyamuni Buddha. He will resolve your doubts.’ Then Śākyamuni Buddha told us, ‘Resolving All Doubts Tathāgata will explain to you’ and sent us to You. Therefore, we now ask You, ‘Why does Śākyamuni Buddha abide in the Sahā world and not enter parinirvāṇa?’”
That Buddha answered, “You should go back. Śākyamuni Buddha will resolve all your doubts. That is why innumerable Śākyamuni Tathāgatas sent you back.”
Together they responded, “Very good, very good! We gladly accept Your instruction.”
They bowed down at that Buddha’s feet and returned to Śākyamuni Buddha’s place. They bowed down to the Buddha and marveled, “Amazing, World-Honored One! Śākyamuni Buddha assumes countless asaṁkhyeyas of bodies. They each tell us, ‘You should go back, and Śākyamuni Buddha will resolve your doubts. I am that Buddha-Bhagavān’s body.’”
Then the World-Honored One asked Mañjuśrī, “Did those Tathāgatas each tell you, ‘I am that Tathāgata’s body’?”
Mañjuśrī answered, “Indeed, World-Honored One. All those Tathāgatas said so.”
Then the World-Honored One asked Mañjuśrī, “How are those Tathāgatas’ worlds?”
Mañjuśrī answered, “Those worlds have no grit, and their ground is level, like [the surface of] clear water. The ground is soft to the touch, like cotton. Like the Land of Peace and Bliss, those worlds do not have the five turbidities, nor are there women, voice-hearers, or Pratyekabuddhas. They have the One Vehicle only, no other vehicles.”
The Buddha told Mañjuśrī and all others, “If a good man or woman, whether following others or taking the initiative, says all those Buddhas’ names, whether he or she is reading, writing, listening [to something], or even frolicking or speaking, all things that terrify him or her will be eliminated. No god, dragon, yakṣa, gandharva, asura, garuḍa, kiṁnara, or mahoraga can disturb him or her. Whoever hears those names will shut the door to the four evil life-paths. Whoever has not activated the bodhi mind will acquire the cause of attaining bodhi, not to mention those who with a pure mind [think of those names], whether they are reading, reciting, writing, or listen [to something].
“Aṅgulimāla, a Tathāgata has extraordinary awesome powers to totally retain the teachings in all sūtras. Eighty koṭi Buddhas are but one Buddha, myself. As Buddha Lands are countless, so too are Tathāgatas. A Tathāgata’s body is immeasurable and boundless because He has acquired immeasurable merit. How is it possible that His body can be impermanent or have illnesses? A Tathāgata forever abides in His boundless body. I now broadly say that it has roots, and causes and conditions. All Buddhas have reasons to dislike being born in this world, because sentient beings here are incurable. However, to cure incurable sentient beings in this world, time and again I abandoned my bodies, so I have realized this body that has no birth and no action.[8]
“For countless asaṁkhyeyas of kalpas, to protect the Dharma I abandoned my bodies, as numerous as the sands of the Ganges. Because each and every body was injured, battered, or broken, I have realized this indestructible asaṁskṛta body. For countless asaṁkhyeyas of kalpas, in many dwelling places, I purposely abandoned my bodies, as numerous as the sands of the Ganges. Because each and every body energetically practiced asceticism for countless kalpas, I have realized this never-aging body. For countless asaṁkhyeyas of kalpas, I was [repeatedly] born in times of epidemics to provide good medicine. Because each and every body abided for kalpas as numerous as the sands of the Ganges, I have realized this no-illness body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because, to end the hunger of innumerable sentient beings, I gave them as alms the flavor of the Mahāyāna, I have realized this no-death body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges, Because, to remove the filth of innumerable sentient beings’ afflictions, I did difficult things for them and indicated to them their Tathāgata store, I have realized this filth-free body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because, to end the hunger and thirst of innumerable hungry ghosts, I gave them the flavor of the One Vehicle to satiate them, I have realized this body that has no afflictions to discharge. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges, Because, to love and think of all sentient beings equally, I regarded them as a father, mother, child, or sibling, I have realized this no-sin body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established in the Mahāyāna innumerable sentient beings, such as gods and humans, who told lies, I have realized this permanent body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established in the supra-worldly dharmas innumerable sentient beings, such as gods and humans, who did non-dharmas, I have realized this dharma body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established in the right views innumerable sentient beings, such as gods and humans, who followed the wrong views, I have realized this quietest body.
“For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established in fearlessness innumerable sentient beings, such as gods and humans, who were in fear, I have realized this stable body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established in freedom from anxiety innumerable sentient beings, such as gods and humans, who were in anxiety, I have realized this anxiety-free body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established in great moral conduct all gods and humans who indulged in sex, I have realized this taint-free body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I drew in innumerable evil sentient beings, purified them, and established them in the true Dharma [saddharma], I have realized this weakness-free dharma body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I gave material things and the Dharma as two stores to innumerable sentient beings, such as gods and humans, who were in poverty, and set them on the bodhi [path], I have realized this disaster-free dharma body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established in freedom from desire innumerable sentient beings, such as gods and humans, who followed their love and desire, I have realized this immeasurable vexation-free dharma body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I removed all afflictions, like removing venomous snakes, of innumerable sentient beings such as gods and humans, I have realized this trouble-free dharma body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I formed a Dharma family, stronger than all worldly families, with innumerable sentient beings such as gods and humans, I have realized this no-action wondrous body revealed in dharma illumination. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I gave apt teachings on the pure Tathāgata store to innumerable sentient beings such as gods and humans, I have realized this beyond-existence body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established innumerable sentient beings such as gods and humans, and enabled them to abide in a Tathāgata’s extraordinary secret, I have realized this extraordinary body.
“For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because a Buddha brings to accomplishment innumerable sentient beings such as gods and humans, I have realized this immeasurable, boundless, supreme body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because, to deliver innumerable sentient beings, I displayed everywhere my births with various names, I have realized this exalted body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled innumerable sentient beings to transcend all existence and be set on the bodhi [path], I have realized this unsurpassed body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I followed the world and manifested [bodies with] missing limbs to set innumerable sentient beings on the bodhi [path], I have realized this unexcelled dharma body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I never withheld [teachings on] the eternal Tathāgata store but explained it with comforting words to all sentient beings, I have realized this eternal body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I observed the pure precepts and never entertained lust when I saw celestial, māra, or human women, I have realized this non-fragile body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I never entertained lust when I saw honored women in the world, I have realized this never-collapsing body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I cured the diseases of innumerable sentient beings such as gods and humans, I have realized this unparalleled body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I established in the profound Dharma innumerable sentient beings, including animals, I have realized this profound body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because, to reveal their Buddha nature [buddha-dhātu or or buddha-gotra], I explained to all gods and humans that one’s Tathāgata store is like a bird track in the sky, I have realized this invisible body.
“For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I converted innumerable sentient beings, such as gods and humans, who held the view of no self, and revealed to them their hard-to-see Tathāgata store, I have realized this body that all sentient beings find hard to see. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because, to establish the true Dharma, I enabled all gods and humans not to harm others, I have realized this unobservable body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled all gods and humans to experience Dharma delight, I have realized this perfect body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I indicated to all gods and humans their Tathāgata store as clearly as they could see Mañjuśrī, I have realized this easy-to-see body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I untied all sentient beings’ fetters and established them in liberation, I have realized this extremely hard-to-see body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I abided among all gods, humans, and those on evil life-paths, in the Three Realms of Existence, and established them in true liberation, I have realized this non-discriminating body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled all gods and humans to observe with purity the five precepts, I have realized this body with neither muscles nor bones. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I made a great vow to deliver all sentient beings, I have realized this ubiquitous liberation body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I pulled out the arrows of all sentient beings’ wrong views and established them in the true Dharma, I have realized this quiet, changeless body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I regarded all sentient beings equally as Rāhula [my only son] and enabled them to see the equality of all, I have realized this still body.
“For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I trained myself to be content and enabled others to do the same, I have realized this superior still body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I taught voice-hearers to be content without [attachment to] food, I have realized this pāramitā body that has ended all seeking. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I relinquished fine food such as fish and meat, and taught sentient beings to do the same, I have realized this splendid body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled innumerable sentient beings, such as gods and humans, to purge all their afflictions, I have realized this falsity-free body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I destroyed the dwellings of innumerable evil sentient beings and drove them away like huge hailstones, I have realized this body that destroys [evil] dwellings. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I gave innumerable sentient beings confused by the four inverted views,[9] the drink of Dharma flavor, I have realized this arrogance-free Brahma body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled innumerable sentient beings to take the quiet, perpetual path of their Tathāgata store, and to leave behind their disturbing faults to become upright and truthful, I have realized this quiet, equable body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because, for innumerable sentient beings that only received a Tathāgata’s teaching that dharmas have no self, like pointing at the moon, I established [that one has a true] self, I have realized this body that has abandoned [provisional teachings]. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I never entered parinirvāṇa though there were countless opportunities to do so, I have realized this dharma body in accord with the Dharma. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I used skillful means to look for the taints of innumerable sentient beings’ Tathāgata store and never found any, I have realized this [dharma-]realm body, and all sentient beings have this realm.
“For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I imparted the Mahāyāna hindrance-free wisdom-knowledge and the true door to see that dharmas have no self and its belongings, I have realized this no-entrance body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I brought innumerable sentient beings to achievement and enabled them to fear their afflictions, I have realized this supra-worldly, supreme body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I served as the refuge for all sentient beings, the reliance for those without reliance, and the kin for those without kin, I have realized this body that is like a vast ocean, into which myriad streams flow. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because with a fearless mind I expounded sūtras on the Tathāgata store, I have realized this securely abiding body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I abandoned superb palaces, [the reign of] a Wheel-Turning King, and countless pleasures to enter a mountain and train to attain bodhi, I have realized this palace-like, blissful, motionless body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I shunned arrogant sentient beings as if they were caṇḍālas [outcaste] and regarded those who observe the precepts as various Dharma vessels, I have realized this no-regret body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I lightened innumerable sentient beings’ burden of afflictions, I have realized this luminously apparent, restful body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I denounced family life as a prison, I have realized this body that all sentient beings seek. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled innumerable sentient beings to end their greed, anger, and delusion, I have realized this body that has no illness, no fear, and no belongings. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled innumerable sentient beings, such as gods and humans, to guard against women, recreation, and afflictions, as if they were a venomous snake, I have realized this [hindrance-]eliminating body.
“For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I trained in Bodhisattva actions under Lamp Lighter [Dīpaṁkara] Tathāgata, received His prophecy [of my attaining Buddhahood], and never maligned the Dharma, I have realized this house[-like] body.[10] For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges, Because, having heard the teaching that all sentient beings possess the Tathāgata store and will attain Buddhahood when they end their afflictions, I protected those who believed and delighted [in this teaching], I have realized this protective body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because when I was a ṛṣi called Endurance Advocate [Kṣāntivādin],[11] I cultivated the Four Immeasurable Minds [lovingkindness, compassion, sympathetic joy, and equability], I have realized this body on which all sentient beings rely. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I often expounded the hindrance-free wisdom-knowledge from the Mahāyāna, the One Vehicle, the unexcelled vehicle, to greatly illuminate the vehicle that all sentient beings are destined to ride, so that they could use the Mahāyāna to eliminate asaṁkhyeya evils, I have realized this destined body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I praised the taint-free Tathāgata store as the secure realm, the foremost realm of all sentient beings, which has no aggregation, I have realized this non-aggregate body.[12] For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled innumerable sentient beings, such as gods and humans, to enter the celestial abode of pure liberation, I have realized this vast, unlimited, encompassing body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I regarded innumerable sentient beings, whether male or female, as my parents, brothers, or sisters, I have realized this fatherly body that is supreme everywhere. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I gave away countless bodies as food in times of famine, I have realized this body that is free from hunger and thirst. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I denounced the evil of an icchantika to innumerable sentient beings to make them fearful [of becoming one], I have realized this body that has discarded all existence. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I displayed countless skillful-means bodies and medicinal-tree bodies, and never increased the cause of evil, I have realized this no-action, still body.
“For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I delivered innumerable sentient beings, enabled them to end their afflictions, and indicated to them their true nature [for them to see it like] an āmra [mango] in the palm, I have realized this prahāṇa-mārga[13] body. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I denounced to sentient beings all existence, which is like an empty bottle and like the four venomous snakes [earth, water, fire, and wind], I have realized this body that is free from fluid, muscles, and veins. For countless asaṁkhyeyas of kalpas, I displayed my births, as numerous as the sands of the Ganges. Because I enabled innumerable sentient beings to end countless afflictions in all their existences, discard their desires, and enter parinirvāṇa, I have realized this motionless, joyful body in nirvāṇa.
“Aṅgulimāla, for countless asaṁkhyeyas of kalpas, I, who abide in all boundless places, also abide here. Aṅgulimāla, nirvāṇa is liberation, and liberation is [an attainment of] a Tathāgata.[14]”
1. See “name and form” defined in the glossary’s “five aggregates.” (Return to text)
2. Udumbara, the ficus glomerata, a tree that produces fruit with hidden flowers. Hence the appearance of its bloom is likened to the rare appearance of a Buddha. (Return to text)
3. See “dharma body” defined in the glossary’s “three bodies of a Buddha.” (Return to text)
4. “Sūtras in the nine categories” are the glossary’s “sūtras in the twelve categories,” excluding categories (6) nidāna, causes of the discourses; (7) avadāna, parables; (12) upadeśa, pointing-out instructions. (Return to text)
5. When the Buddha says to someone, “Come, bhikṣu,” he immediately becomes a fully ordained monk. No ceremony is needed. (Return to text)
6. Jambūnada gold is gold from the river that flows through the jambū (rose apple) grove. It is renowned for its supreme quality and red-golden color with a purple tinge. (Return to text)
7. The name of this world and the name of its Buddha are identical to an earlier pair. (Return to text)
8. In the following paragraphs, the Buddha gives seventy-three reasons for, and descriptions of, the dharma body that He has realized. (Return to text)
9. See “inversion” in the glossary. (Return to text)
10. Later in this paragraph, the dharma body is described as vast, unlimited, and encompassing. Therefore, it is not a house or like a house. (Return to text)
11. According to fascicle 1 of text 673 (T16n0673), the Chinese version of the Sūtra of Achieving a Clear Understanding of the Mahāyāna, in a past life, the Buddha was a ṛṣi called Endurance Advocate [Kṣāntivādin], who sought bodhi. When His body was mutilated by the king of Kaliṅga, He endured pain without harboring malice toward that king. Then He expounded the Dharma to that king and his queen to delight them. The English translation of this sūtra appears in Transcending the World (Rulu 2015, 192–230). (Return to text)
12. A sentient being’s body is composed of the five aggregates. (Return to text)
13. Prahāṇa-marga (斷道) means the path that has the power to eliminate all one’s affliction hindrances and attain bodhi. It is also called the uninterrupted path (ānantarya-mārga, 無間道). On this path, one enters the Vajra-Like Samādhi (vajropamā-samādhi, 金剛喻定) and, without interruption, enters the liberation path and eliminates all remaining traces of afflictions, thus attaining bodhi. A Bodhisattva also eliminates all hindrances to wisdom-knowledge (jñeyāvaraṇa, 智障), thus attaining Buddhahood. Also see “two kinds of hindrances” in the glossary. (Return to text)
14. For the differences in attainments between a Buddha and an Arhat or Pratyekabuddha, see “deliverance” and “bodhi” in the glossary. (Return to text)