Sūtra of Immeasurable Meaning
Translated by: Rulu
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Thus I have heard:
At one time the Buddha was staying on the Gṛdhrakūṭa Mountain, near the city of Rājagṛha, together with 12,000 great bhikṣus and 80,000 Bodhisattva-Mahāsattvas, as well as gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, and mahoragas. Also present were bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, as well as great Wheel-Turning Kings and lesser Wheel-Turning Kings, such as gold wheel kings and silver wheel kings, as well as kings, princes, state ministers, citizens, men, women, and elders, surrounded by their retinues in the billions. They all came to the Buddha, bowed their heads down at His feet, and circled Him 100,000 times. They burned incense, scattered flowers, and presented various kinds of offerings. Having made their offerings to the Buddha, they stepped back and sat on one side.
Among the 80,000 Bodhisattva-Mahāsattvas were Mañjuśrī the Dharma Prince, Great Awesome Virtue Store the Dharma Prince, Carefree Store the Dharma Prince, Great Eloquence Store the Dharma Prince, Maitreya Bodhisattva, Guiding Leader Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, Flower Banner Bodhisattva, Flower Radiance Banner Bodhisattva, Dhāraṇī Sovereign King Bodhisattva, Avalokiteśvara Bodhisattva, Great Might Arrived Bodhisattva, Persistent Energetic Progress Bodhisattva, Jewel Seal Hand Bodhisattva, Treasure Pile Bodhisattva, Jewel Staff Bodhisattva, Beyond the Three Realms Bodhisattva, Vimalabhadra Bodhisattva, Fragrant Elephant Bodhisattva, Great Fragrant Elephant Bodhisattva, Lion’s Roar King Bodhisattva, Lion Frolic World Bodhisattva, Lion Vigor Bodhisattva, Lion Advance Bodhisattva, Valiant Force Bodhisattva, Lion Fierce Subjugation Bodhisattva, Magnificence Bodhisattva, and Great Magnificence Bodhisattva. All of these Bodhisattva-Mahāsattvas are great ones who have realized their dharma body through perfecting [its five aspects:] precepts, samādhi, wisdom, liberation, and the knowledge and views of liberation. Their minds, silent and meditative, are constantly in samādhi, peaceful, reserved, asaṁskṛta, and free from desire. Inverted thoughts and perceptions no longer arise. Silent, lucid, profound, and vast, their minds can remain still for 100,000 koṭi kalpas, as innumerable Dharma Doors are all present before them. Having unfolded great wisdom and penetrated all dharmas, they understand the true reality of dharmas, which, differentiated by their natures and appearances, clearly manifest as existence or nonexistence, long or short. Moreover, they are adept in identifying the capacities, natures, and desires of sentient beings. Equipped with dhāraṇīs and unimpeded eloquence, they always request Buddhas to turn the Dharma wheel.
Likewise, they are also able to turn it. They first dampen the dust of desire with drizzling drops [of teachings]. As they open the door to nirvāṇa and fan the wind of liberation, they turn the heat of the afflictions of the world into the coolness of the Dharma. They next rain down the profound principle of the Twelve Links of Dependent Arising upon the blazing, glowing sunlight of suffering that runs from ignorance to old age, illness, and death. Then, they cascade a downpour of unexcelled Mahāyāna [teachings] to water the roots of goodness of sentient beings in the Three Realms of Existence. They scatter the seeds of goodness everywhere in merit fields, enabling all to germinate bodhi sprouts. With their wisdom like the sun and the moon, using skillful means and timing, they promote and expand the mission of the Mahāyāna, enabling sentient beings to attain anuttara-samyak-saṁbodhi quickly and to abide in bliss and inconceivable true reality. As these Bodhisattva-Mahāsattvas rescue longsuffering sentient beings with immeasurable great compassion, they are their true beneficent learned friends, their great fortune fields, and their unasked teachers. For sentient beings, they serve as sanctuaries of peace and joy and as places of rescue, protection, and great reliance. In every way they are the great guiding teachers to sentient beings. They can be the eye for those who are born blind and be the ear, nose, and tongue for those who are deaf, unable to smell, and mute. They can complete those who are incomplete in their faculties and can make the deranged think straight. Like the captain, the great captain, of a ship, they carry sentient beings across the river of birth and death to the shore of nirvāṇa. Like the medicine king, the great medicine king, they differentiate the symptoms of diseases, know the properties of medicines, dispense medicines according to the diseases, and make patients enjoy taking them. Like the animal trainer who can train elephants and horses without fail, they, the tamers, the great tamers, always refrain from unrestrained actions. Like the brave fierce lion that subdues all animals, totally undefeatable, they playfully practice the Bodhisattva pāramitās. Unshakably resolved to attain the Tathāgata Ground, they rely on the power of their vows to purify Buddha Lands. Before long, they will attain anuttara-samyak-saṁbodhi. These Bodhisattva-Mahāsattvas all have such inconceivable merits as described.
Among the 12,000 bhikṣus were Śāriputra the Great Wisdom, Maudgalyāyana the Transcendental Power, Subhūti the Wisdom Life, Mahākātyāyana, Pūrṇa (Maitrāyaṇī’s son), Ājñātakauṇḍinya, Aniruddha the God-Eye, Upāli the Upholder of the Vinaya, Ānanda (the Buddha’s attendant), Rāhula (the Buddha’s son), Upananda, Revata, Kapphiṇa, Vakkula, Mahāmaudgalyāyana, Svāgata, Mahākāśyapa the Foremost in Dhūta Training, Uruvilvākāśyapa, Gayākāśyapa, and Nadīkāśyapa. All of them were Arhats, who, having ended their afflictions and the discharges thereof, were free from bondage and truly liberated.
At that time Great Magnificence Bodhisattva-Mahāsattva, seeing the multitude settled calmly, together with the 80,000 Bodhisattva-Mahāsattvas in the assembly, rose from his seat and came to the Buddha. They bowed their heads down at the feet of the Buddha, and circled him 100,000 times. As an offering to the Buddha, celestial incense smoke, flowers, garments, necklaces, and priceless jewels fell spiraling down from the sky and gathered around like clouds. Celestial serving dishes and bowls were filled with delicacies of one hundred celestial flavors, gratifying all with their colors and aromas. Placed everywhere were celestial banners, flags, and canopies, as well as wonderful musical instruments, playing celestial music to entertain the Buddha.
Before the Buddha, they joined their palms and knelt on their right knees. With one mind and one voice, they presented their tribute in verse:
Sublime is the holy lord, the great enlightened one!
With no taint, no defilement, and no attachment,
He is the tamer of gods and men as well as of elephants and horses.
The influence of His Way and the fragrance of His virtue permeate everywhere.
His wisdom is peaceful, His emotions serene, and His cares at rest.
His mental faculty and mental consciousness are still, and His mind silent,
Having forever ceased dreaming, thinking, perception, and rumination.
He no longer takes as real the [six] domains, the [five] aggregates, the [eighteen] spheres, and the [twelve] fields.
Born from neither causes nor conditions, neither self nor others,
His [dharma] body is neither existent nor nonexistent,
Neither square nor round, neither long nor short,
Neither appearing nor disappearing, with neither birth nor death,
Neither constructed nor arisen, neither made nor formed,
Neither sitting nor lying, neither walking nor standing still,
Neither moving nor turning, neither noisy nor tranquil,
Neither advancing nor retreating, neither safe nor perilous,
Neither right nor wrong, neither gaining nor losing,
Neither this nor that, neither coming nor going,
Neither blue nor yellow, neither red nor white,
Neither scarlet nor purple, nor in a variety of colors.
It is realized through achieving [its five aspects:] precepts, samādhi, wisdom, liberation, and the knowledge and views of liberation.
Accomplished are the Three Clarities, the six transcendental powers, and the [Thirty-seven] Elements of Bodhi.
Arisen are lovingkindness, compassion, the Ten Powers, and the Four Fearlessnesses.
In response to the good karmic conditions of sentient beings,
He has appeared in a body ten feet and six inches tall, purple-tinged golden,
Resplendent, radiant, and well proportioned.
The white hair between His eyebrows curls like the new moon, and His halo is like sunlight.
His curling hair is dark blue, and a fleshy mound is on his crown.
His clear eyes are bright, gently looking up and down.
His eyebrows and eyelashes are dark blue, and His mouth and cheeks well formed.
His lips and tongue are red, like a crimson flower.
His forty teeth are white like snow.
His forehead is broad, His nose straight, and His face open.
On His lion chest is the symbol of a svastika.
His palms and soles are soft, marked with a thousand spokes.
His armpits are not hollow, His fingers are webbed,
His arms are long, and His fingers straight and slender.
His skin is fine and soft, with hair curling to the right.
His ankles and knees are not bony, and His male organ is hidden like that of a horse.
Fine muscles wrap His leg bones, like those of the deer-king.
His body is radiant, pure, and fresh,
[Like a lotus flower] untouched by water and untainted by dirt.
His thirty-two physical marks
And eighty excellent characteristics seem to be visible.
In true reality, there is neither form nor appearance
Because appearances before the eye are empty.
As the appearance of no appearance is manifested as His body,
In the same way it is manifested as the bodies of sentient beings.
His appearance enables sentient beings to make obeisance joyfully,
And to pay their respects sincerely and earnestly.
By discarding self-elevation and self-arrogance,
He has acquired such a wonderful body.
All of us together, 80,000 in this multitude,
Make obeisance to and take refuge in the holy one who, without attachment,
Has skillfully transformed His thinking, perception, mind, mental faculty, and mental consciousness,
As well as tamed elephants and horses.
We bow down to take refuge in the physical form of His dharma body,
A combination of precepts, samādhi, wisdom, liberation, and the knowledge and views of liberation.
We bow down to take refuge in the appearance of the wondrous being.
We bow down to take refuge in the inconceivable one.
His Brahma tone thunders in eight ways,
Wondrous, pure, and far-reaching,
Announcing the Four Noble Truths, the six pāramitās, and the Twelve Links of Dependent Arising,
According to the mind karmas of sentient beings.
None of the hearers will fail to open his mind,
And to shatter the bondage of his immeasurable cycle of birth and death.
Some voice-hearers become Srotāpannas,
Sakṛdāgāmins, Anāgāmins, or Arhats.
Some become Pratyekabuddhas, free from afflictions and attachment to saṁskṛta dharmas.
Some realize the no birth and no death of dharmas and ascend to the Bodhisattva Grounds.
Some acquire innumerable dhāraṇīs
And delight in expounding the Dharma with great eloquence.
They pronounce profound, wondrous stanzas,
Playing and bathing in the pure lake of the Dharma.
Some display transcendental powers as they jump up and fly
Or freely go in and out of water or fire.
Such are the manifestations of the Dharma wheel,
Pure, boundless, and inconceivable!
Again we all bow down together to take refuge
In the Dharma wheel that turns at the right time.
We all bow down to take refuge in the Brahma tones.
We all bow down to take refuge in the [principle of] dependent arising, the Four Noble Truths, and the six pāramitās.
For innumerable kalpas in the past,
The World-Honored One arduously trained in virtuous actions.
For Himself, humans, gods, dragons, spirits, kings,
And all other sentient beings,
He was able to abandon all that was hard to abandon,
Such as wife, children, riches, throne, and kingdom.
Never begrudging dharmas, internal or external,
He gave others his head, eyes, bone marrow, and brain.
Observing the pure precepts of Buddhas,
He never caused any harm, even to save His life.
He never became angry when struck by knives or clubs
Or attacked by insults and abusive words.
For kalpas, He was never tired or indolent in His endeavor.
Day and night, He has kept his mind in meditation.
Having learned all the ways in the Dharma,
He can penetrate the capacities of sentient beings with His wisdom.
Hence, He has now achieved commanding power,
Becoming the Dharma King in command of dharmas.
We all bow down together to take refuge,
So that we can endeavor to do what is hard to do.
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Chapter 2: Expounding the Dharma
Great Magnificence Bodhisattva-Mahāsattva and the 80,000 Bodhisattva-Mahāsattvas, having finished the stanza in praise of the Buddha, asked the Buddha, “World-Honored One, all of us 80,000 Bodhisattvas now would like to ask about the Dharma of the Tathāgata. We do not know whether the World-Honored One will grant us permission.”
The Buddha told Great Magnificence Bodhisattva and the 80,000 Bodhisattvas: “Very good! Very good! Good men, you best know that this is the right time. You may ask any questions. Before long, the Tathāgata will enter parinirvāṇa, and there should be no doubts remaining after my parinirvāṇa. You may ask me any questions you wish.”
Then Great Magnificence Bodhisattva and the 80,000 Bodhisattvas asked the Buddha with one voice, “World-Honored One, if Bodhisattva-Mahāsattvas wish to attain anuttara-samyak-saṁbodhi quickly, through what Dharma Door should they train? What Dharma Door will enable Bodhisattva-Mahāsattvas to attain anuttara-samyak-saṁbodhi quickly?”
The Buddha replied to Great Magnificence Bodhisattva and the 80,000 Bodhisattvas: “Good men, there is one Dharma Door through which Bodhisattvas can attain anuttara-samyak-saṁbodhi quickly. If there are Bodhisattvas who learn this Dharma Door, they can attain anuttara-samyak-saṁbodhi quickly.”
“World-Honored One, what is this Dharma Door called? What is its meaning? How should Bodhisattvas train themselves?”
The Buddha replied, “Good men, this one Dharma Door is called Immeasurable Meaning. Bodhisattvas who wish to study and learn the immeasurable meaning should observe that dharmas have always been empty in nature and in appearance. With neither birth nor death, dharmas are neither large nor small, neither moving nor standing still, neither advancing nor retreating. Like space, they are non-dual. However, sentient beings mistakenly calculate this versus that, gain versus loss. They elicit bad thoughts, do evil karmas, and hence transmigrate through the six life-journeys, undergoing dreadful suffering. For innumerable koṭis of kalpas, they are unable to transcend the cycle by themselves. Having observed them carefully in this way and wishing to rescue them, Bodhisattva-Mahāsattvas feel sympathy and exude great lovingkindness and compassion. Moreover, they deeply penetrate all dharmas: with such a dharma appearance, such a dharma is arising; with such a dharma appearance, such a dharma is staying; with such a dharma appearance, such a dharma is changing; with such a dharma appearance, such a dharma is perishing; such a dharma appearance can produce evil dharmas; such a dharma appearance can produce good dharmas. In the same way each dharma stays, changes, and perishes. Having fully observed and understood the ins and outs of the four appearances [of every saṁskṛta dharma], Bodhisattvas next observe intently that all dharmas arise and perish instantly, as thoughts, one after another, never stay. They also observe the instantaneous birth, stay, change, and death of all dharmas. Having made these observations, Bodhisattvas then penetrate the capacities, natures, and desires of sentient beings. Because their capacities, natures, and desires are immeasurable, Bodhisattvas pronounce immeasurable Dharmas. As the Dharmas pronounced are immeasurable, their meanings are also immeasurable. The immeasurable meanings are born from one dharma. This one dharma is no appearance, which is not apart from appearance. The truth that appearance and no appearance are not apart from each other is called true reality. As Bodhisattva-Mahāsattvas abide in this true reality, the lovingkindness and compassion they exude are genuine, not false. They can truly end sentient beings’ suffering. Having rescued them from suffering, Bodhisattvas pronounce the Dharma to them, enabling them to experience happiness.
“Good men, if Bodhisattvas can train in this one Dharma Door of Immeasurable Meaning, they will quickly attain anuttara-samyak-saṁbodhi. Good men, this profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning is true in its principle and supreme in its dignity. It is protected by all Buddhas of the past, present, and future. No māras or non-Buddhists can enter it, nor can it be corrupted by the wrong views that perpetuate birth and death. Therefore, good men, Bodhisattva-Mahāsattvas who wish to attain the unsurpassed bodhi should study and learn this profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning.”
Great Magnificence Bodhisattva next said to the Buddha, “World-Honored One, the Dharma pronounced by You is inconceivable, the capacities of sentient beings are also inconceivable, and the explanations of the Dharma Doors are inconceivable as well. We no longer have doubts about the Dharma pronounced by the Buddha. However, I need to restate my question because sentient beings have bewildered minds. World-Honored One, since the Tathāgata’s attainment of bodhi, for over forty years, You have often expounded to sentient beings that the meaning of the four appearances of every dharma is impermanence, pain, emptiness, and no self. With neither birth nor death, dharmas are neither large nor small, but in the one appearance of no appearance. Dharma nature and dharma appearance have always been empty, neither coming nor going, neither appearing nor disappearing. Of those who have heard these teachings, some have completed [one of the Four Preparatory Trainings:] Warmth, Pinnacle, Endurance, and Foremost in the World; some have become Srotāpannas, Sakṛdāgāmins, Anāgāmins, or Arhats; some have activated the bodhi mind and ascended to the First, Second, Third, or even the Tenth Ground.
“What is the difference in the meaning between the Dharma You have pronounced in the past and what You have stated today, that prompted You to say that Bodhisattvas who train according to this profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning will attain the unsurpassed bodhi quickly? What is the reason? I pray only that the World-Honored One, out of His lovingkindness and compassion for all, will widely explain it to sentient beings, enabling present and future hearers of the Dharma not to have a web of doubts remaining.”
Then the Buddha told Great Magnificence Bodhisattva, “Very good! Very good! Man of great goodness, you are able to ask the Tathāgata about such subtle meaning of this profound, unexcelled Mahāyāna. We know that you are able to bring a great many benefits to gods and humans and to rescue suffering sentient beings, giving them all peace and joy. Your great lovingkindness and compassion are true, not false. Because of these causes and conditions, you will definitely attain the unsurpassed bodhi quickly. You will also enable sentient beings in the Three Realms of Existence to attain the unsurpassed bodhi in their present or future lives.
“Good man, after sitting properly for six years under the bodhi tree in my bodhimaṇḍa, I attained anuttara-samyak-saṁbodhi. I then observed all dharmas with my Buddha-eye and decided that some [Dharmas] should not yet be pronounced. Why? Because the natures and desires of sentient beings are varied. Because their natures and desires are varied, my teachings have also been varied. Pronouncing various Dharmas with the power of skillful means for over forty years, I did not reveal the definitive meaning. As a result, there are differences in the bodhi attained by sentient beings, and they are unable to attain the unsurpassed bodhi quickly.
“Good man, the Dharma is like water, which can wash off filth and dirt. Whether water comes from a well, a lake, a stream, a river, a brook, a channel, or an immense ocean, it all can wash off different kinds of dirt. Likewise, the Dharma water can cleanse sentient beings’ filthy afflictions.
“Good man, the nature of water is the same, but a stream, a river, a well, a pool, a channel, and an immense ocean are different from one another. Likewise, the nature of the Dharma is the same, and there is no difference in its washing away of filthy afflictions. However, the three dharmas, the four [voice-hearer] fruits, and the Two Paths are not the same.
“Good man, although water from any source washes off dirt just the same, a well is not a pool, a pool is neither a stream nor a river, and a brook or a channel is not an immense ocean. The Dharma pronounced by the Tathāgata, the hero in the world, who has command of all dharmas, is like water. Although what is taught at the beginning, in the middle, and at the end all can cleanse sentient beings’ afflictions, the beginning is not the middle, nor is the middle the end. The teachings given at the beginning, in the middle, and at the end use the same words but their meanings are different.
“Good man, after I rose from under the bodhi tree, the king of trees, I went to Deer Park in Vārāṇasī and turned the Dharma wheel of the Four Noble Truths for the five people, including Ājñātakauṇḍinya. I pronounced that dharmas have always been empty, changing nonstop, as thoughts arise and perish, thought after thought. During the middle period of my teachings, I expounded everywhere to bhikṣus and Bodhisattvas the Twelve Links of Dependent Arising and the six pāramitās. I also pronounced that dharmas have always been empty, changing nonstop, as thoughts arise and perish, thought after thought. As I now expound this Mahāyāna Sūtra of Immeasurable Meaning, I again pronounce that dharmas have always been empty, changing nonstop, as thoughts arise and perish, thought after thought. Therefore, good man, the teachings at the beginning, in the middle, and at the end use the same words, but with different meanings. Because the meanings are different, sentient beings’ understandings are different. Because their understandings are different, the Dharma, the fruit, and bodhi they acquire are also different.
“Good man, at the beginning, as I pronounced the Four Noble Truths to those who wanted to be voice-hearers, eight koṭi gods who descended [from their heavens] to hear the Dharma, activated the bodhi mind. In the middle period [of my teaching], as I pronounced everywhere the profound Twelve Links of Dependent Arising to those who wanted to become Pratyekabuddhas, innumerable sentient beings activated the bodhi mind, while others remained as voice-hearers. I next pronounced sūtras in the twelve categories, including the vaipulya sūtras and the mahāprajñā sūtras, like a splendid ocean of clouds, and I expounded how Bodhisattvas would train themselves for kalpas. However, of the hundreds of thousands of bhikṣus and tens of thousands of koṭis of humans and gods, a countless number became Srotāpannas, Sakṛdāgāmins, Anāgāmins, or Arhats, abiding in the Dharma of Dependent Arising realized by Pratyekabuddhas. Good man, for this reason, know that although the words are the same, their meanings are different. Because the meanings are different, the understandings of sentient beings are different. As their understandings differ, the Dharma, fruit, and bodhi they achieve also differ.
“Good man, after attaining the great bodhi, from the time I started pronouncing the Dharma, to this day on which I expound the Mahāyāna Sūtra of Immeasurable Meaning, I have never stopped explaining suffering, emptiness, impermanence, and no self. Nor have I stopped explaining that dharmas, neither real nor unreal, neither large nor small, have never been born, nor do they die. The one appearance of all dharmas is no appearance, as dharma appearance and dharma nature are neither coming nor going. However, sentient beings continue to be driven by the four appearances they perceive [in dharmas].
“Good man, this means that Buddhas, who never speak contradictory words, can respond with one tone universally to all sounds. They each can use one body to manifest as many copies of that body as the sands of immeasurable, uncountable billions of koṭis of nayutas of Ganges Rivers. Each copy can in turn manifest as many kinds of forms as the sands of asaṁkhyeyas billions of koṭis of nayutas of Ganges Rivers. Each form can further manifest as many shapes as the sands of asaṁkhyeya billions of koṭis of nayutas of Ganges Rivers. Good man, the inconceivable profound state of Buddhas is unknowable to riders of the Two Vehicles and beyond Bodhisattvas on the Tenth Ground. It is understood only by Buddhas.
“Therefore, good man, I pronounce this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning, which is true in its principle and supreme in its dignity. It is protected by all Buddhas of the past, present, and future. No māras or non-Buddhists can enter it, nor can it be corrupted by the wrong views that perpetuate birth and death. If Bodhisattva-Mahāsattvas wish to attain the unsurpassed bodhi quickly, they should study and learn this profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning.”
After the Buddha had finished these words, this Three-Thousand Large Thousandfold World quaked in six different ways. The sky spontaneously rained down various kinds of celestial flowers, such as utpala, padma, kumuda, and puṇḍarīka. As an offering to the Buddha and the huge multitude of Bodhisattvas and voice-hearers, innumerable kinds of celestial incense, garments, necklaces, and priceless jewels fell spiraling down from the sky. Celestial serving dishes and bowls were filled with delicacies of one hundred celestial flavors. Placed everywhere were celestial banners, flags, canopies, and musical instruments. As celestial music and songs were performed to praise the Buddha, the world again quaked in six different ways.
In the east, in Buddha Lands as numerous as the sands of the Ganges, their skies also rained down celestial flowers, incense, garments, necklaces, and priceless jewels. Their celestial serving dishes and bowls too were filled with delicacies of one hundred celestial flavors. Also placed everywhere were celestial banners, flags, canopies, and musical instruments. Celestial music and songs were performed as well, praising their Buddhas and their huge multitude of Bodhisattvas and voice-hearers. Just the same were worlds in the south, west, and north, as well as in the four in-between directions, and toward the zenith and nadir.
Then in the multitude, 32,000 Bodhisattva-Mahāsattvas attained the Samādhi of Immeasurable Meaning, and 24,000 Bodhisattva-Mahāsattvas acquired innumerable, immeasurable Dhāraṇī Doors and were enabled to turn the no-regress Dharma wheel of Buddhas of the past, present, and future. The bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṁnaras, and mahoragas, as well as great Wheel-Turning Kings and lesser Wheel-Turning Kings, such as silver wheel kings and iron wheel kings, as well as kings, princes, state ministers, citizens, men, women, and elders, together with their retinues in the hundreds of thousands, having heard the Buddha pronounce this sūtra, all received benefits. Some achieved [one of the Four Preparatory Trainings:] Warmth, Pinnacle, Endurance, and Foremost in the World. Some achieved the [voice-hearer] fruits, becoming Srotāpannas, Sakṛdāgāmins, Anāgāmins, or Arhats. Some became Pratyekabuddhas. Some attained the Bodhisattva Endurance in the Realization of the No birth of Dharmas. Some acquired one, two, three, four, five, six, seven, eight, nine, or even ten dhāraṇīs; some acquired a billion koṭi dhāraṇīs; some acquired as many dhāraṇīs as the sands of innumerable, countless asaṁkhyeyas of Ganges Rivers. All were enabled to turn the no-regress Dharma wheel. Innumerable sentient beings activated the anuttara-samyak-saṁbodhi mind.
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Chapter 3: The Ten Virtues
Great Magnificence Bodhisattva-Mahāsattva next said to the Buddha, “World-Honored One, You have pronounced this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning. Truly it is very profound, very profound, very profound. Why? Because in this multitude of Bodhisattva-Mahāsattvas, Your four groups of disciples, gods, dragons, spirits, kings, state ministers, citizens, and sentient beings, having heard this profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning, no one has failed to acquire the Dhāraṇī Doors, the Three Dharmas, the four [voice-hearer] fruits, or the bodhi mind. Know that this sūtra is true in its principle and supreme in its dignity. It is protected by all Buddhas of the past, present, and future. No māras or non-Buddhists can enter it, nor can it be corrupted by the wrong views that perpetuate birth and death. Why not? Because by hearing it only once, one is enabled to uphold all Dharmas.
“If there are sentient beings that have heard this sūtra, it is to their great benefit. Why? Because if they train accordingly, they will attain anuttara-samyak-saṁbodhi quickly. If there are sentient beings that are unable to hear this sūtra, know that it is a great loss to them. Even after passing immeasurable, limitless, inconceivable asaṁkhyeyas of kalpas, they still will not attain anuttara-samyak-saṁbodhi. Why not? Because not knowing the great Way to bodhi, they take perilous paths which lead to many tribulations.
“World-Honored One, this sūtra is inconceivable! I pray only that the World-Honored One, out of lovingkindness and sympathy, will broadly expound to this huge multitude the profound and inconceivable things about this sūtra. World-Honored One, where does this sūtra come from, where does it go, and where does it stay, to have such immeasurable virtue and inconceivable power, enabling sentient beings to attain anuttara-samyak-saṁbodhi quickly?”
Then the World-Honored One told Great Magnificence Bodhisattva-Mahāsattva, “Very good! Very good! Good man, indeed, indeed, it is just as you say. Good man, I say that truly this sūtra is very profound, very profound, very profound. Why? Because it enables sentient beings to attain anuttara-samyak-saṁbodhi quickly. Hearing it once enables them to uphold all Dharmas. It brings great benefits to sentient beings, and it enables them to walk the great right path without tribulations. Good man, you ask where this sūtra comes from, where it goes, and where it stays. Hearken well! Good man, this sūtra comes from the abode of Buddhas, goes to sentient beings for them to activate the bodhi mind, and stays in the action range of Bodhisattvas. Good man, this sūtra comes in this way, goes in this way, and stays in this way. Indeed, this sūtra has immeasurable virtue and inconceivable power, and can enable sentient beings to attain anuttara-samyak-saṁbodhi quickly. Good man, would you like to hear the ten inconceivable powers of this sūtra’s virtue?”
Great Magnificence Bodhisattva replied, “I would be delighted to hear.”
The Buddha said: “Good man, first, this sūtra can enable Bodhisattvas who have not activated the bodhi mind to activate the bodhi mind; enable those who have no lovingkindness to invoke the mind of lovingkindness; enable those who enjoy killing to awaken the mind of compassion; enable those who are jealous to open the mind of sympathetic joy; enable those who have love and attachment to cultivate the mind of equability; enable those who are miserly and greedy to unleash the mind of generosity; enable those who are arrogant to observe their precepts; enable those who are easily angered to endure [their own displeasure]; enable those who are negligent and indolent to strive for energetic progress; enable those who are disorderly to develop the meditative mind; enable those who are foolish to unfold the wisdom mind; enable those who are unable to deliver others to have the will to deliver others; enable those who do the ten evil karmas to be motivated to do the ten good karmas; enable those who delight in saṁskṛta dharmas to realize the asaṁskṛta mind; enable those with a regressive mind to invoke the mind that never regresses; enable those who discharge their afflictions to uncover the mind with no affliction to discharge; and enable those who have a great many afflictions to resolve to eradicate them. Good man, these are called the first inconceivable power of this sūtra’s virtue.
“Good man, here is the second inconceivable power of this sūtra’s virtue. If there are sentient beings that have acquired this sūtra, whether in its entirety or just one stanza or one verse, they will be enabled to penetrate 100,000 koṭi meanings in the Dharma which, for innumerable kalpas, they have upheld but been unable to expound. Why? Because the Dharma in this sūtra has immeasurable meaning. Good man, by analogy, a seed can produce hundreds, thousands, and tens of thousands of seeds. Each seed in turn can produce hundreds, thousands, and tens of thousands of seeds. The seeds successively produced in this way are innumerable. Likewise this sūtra expands. One Dharma gives rise to hundreds and thousands of meanings. Each meaning in turn evokes hundreds, thousands, and tens of thousands of meanings. Expanding in this way, immeasurable, boundless meanings are revealed. Therefore, this sūtra is called Immeasurable Meaning. Good man, these are called the second inconceivable power of this sūtra’s virtue.
“Good man, here is the third inconceivable power of this sūtra’s virtue. If there are sentient beings that have heard this sūtra, whether in its entirety or just one stanza or one verse, they will be enabled to penetrate a billion koṭi meanings. Although they still have afflictions, they will carry on as if without afflictions. They will go through birth and death without thoughts of fear. They will have sympathy for sentient beings and courage to face all dharmas. As a strong man can carry heavy loads, so too can the upholders of this sūtra shoulder the onerous undertaking for the unsurpassed bodhi and carry sentient beings away from the journey of birth and death. Although they have not delivered themselves, they will be able to deliver others. As an analogy, a severely ill captain of the ship stays on this shore because of his physical disability, but he owns a sturdy ship equipped for transporting people, so he gives it to others to sail away. So too do the upholders of this sūtra. Transmigrating through the five life-paths, with their bodies fettered by 108 grave diseases, they will continue their ignorance, grow old, and die on this shore [of saṁsāra]. However, they have this sturdy Mahāyāna Sūtra of Immeasurable Meaning and can deliver others. Sentient beings that train according to its tenets will be delivered from [their cycle of] birth and death. Good man, these are called the third inconceivable power of this sūtra’s virtue.
“Good man, here is the fourth inconceivable power of this sūtra’s virtue. If there are sentient beings that have heard this sūtra, whether in its entirety or just one stanza or one verse, they will acquire bravery. Although they have not delivered themselves, they will be enabled to deliver others and to have Bodhisattvas as their spiritual family. Buddha-Tathāgatas will often expound the Dharma to them. After hearing it, they will be able to accept and uphold it accordingly, not countering it. They will in turn pronounce it widely to others where appropriate. Good man, they are like the youngest prince born to the king and queen, whether one or two or up to seven days old, whether one or two or up to seven months old, whether one or two or up to seven years old. Although he is unable to administer the affairs of the state, he is already respected by his people. He is in the company of older princes, and the king and queen, with doting love, regularly talk to him. Why? Because he is very young. Good man, fortunate as well are the upholders of this sūtra. Buddhas are the king and this sūtra is the queen. Their union gives birth to Bodhisattva-sons. If these Bodhisattvas have heard this sūtra, whether only one verse or one stanza, whether once or twice, whether ten, one hundred, one thousand, ten thousand times, or even as innumerable times as the sands of tens of thousands of koṭis of Ganges Rivers, although they are yet unable to realize the ultimate truth, nor can they turn the great Dharma wheel with the thundering Brahma tone to shake the Three-Thousand Large Thousandfold World, they are already respected by [my] four groups of disciples and the eight classes of Dharma protectors, and have great Bodhisattvas as their spiritual family. Penetrating deeply into the secret Dharma of Buddhas, they can expound it without contradictions or faults. Because they are beginning students, they are always protected and remembered by Buddhas and embraced in their lovingkindness. Good man, these are called the fourth inconceivable power of this sūtra’s virtue.
“Good man, here is the fifth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, accept and uphold this profound unsurpassed Mahāyāna Sūtra of Immeasurable Meaning and recite and copy it, they will be able to indicate the great Bodhi Way, though they are still fettered by afflictions and unable to keep away from the matters of ordinary beings. They will be able to lengthen one day to one hundred kalpas and shorten one hundred kalpas into one day, winning the appreciation and trust of sentient beings. Good man, these good men and good women are like a dragon-son who, only seven days old, already can stir up clouds and pour down rains. Good man, these are called the fifth inconceivable power of this sūtra’s virtue.
“Good man, here is the sixth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, accept and uphold this sūtra and read and recite it, though still with afflictions, they will pronounce the Dharma to sentient beings, enabling them to stay far away from afflictions and saṁsāra and to end all suffering. Having heard it from them, sentient beings that train accordingly will acquire the Dharma, [holy] fruits, and bodhi, just as if taught by Buddha-Tathāgatas, without any difference. As an analogy, although the prince is still very young, if the king is traveling or ill, he appoints the prince to administer the affairs of the state. The prince, following the great king’s order, properly commands his retinues and one hundred state ministers to proclaim the true Dharma. His kingdom and people will live in peace, just as if ruled by the great king, without any difference. The good men and good women who uphold this sūtra can do the same. Whether during the Buddha’s life or after his parinirvāṇa, although they have not ascended to the First Bodhisattva Ground called Joy, they will be able to expound the teachings by relying on the Buddha’s spoken words. Having heard [the teachings] from them, sentient beings that train single-mindedly will be able to eradicate their afflictions and acquire the Dharma, [holy] fruits, and even bodhi. Good man, these are called the sixth inconceivable power of this sūtra’s virtue.
“Good man, here is the seventh inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, have heard this sūtra, with joy and faith they appreciate its precious rarity. Moreover, they accept and uphold it, read and recite it, and copy and explain it; they train in accordance with the Dharma and activate the bodhi mind; and they develop their roots of goodness and invoke the mind of great compassion, resolved to deliver all suffering sentient beings. Although they have not practiced the six pāramitās, the six pāramitās will spontaneously be present before them. Then they will achieve in their present lives the Endurance in the Realization of the No Birth of Dharmas. They will eradicate at once the afflictions of birth and death and ascend to the Seventh Ground, each assuming the position of a great Bodhisattva. By analogy, a strong man vanquishes the enemy for the king. With the enemy eliminated, the king in his delight bestows half of his kingdom upon him. Men and women who uphold this sūtra can do the same. These spiritual trainees are truly courageous and vigorous. The six pāramitās, the Dharma treasure, will come to them without their quest, the enemy—birth and death—will perish spontaneously, and they will achieve the Endurance in the Realization of the No Birth of Dharmas. They will be awarded the treasure, half of a Buddha Land, to live in peace and bliss. Good man, these are called the seventh power of this sūtra’s virtue.
“Good man, here is the eighth power of this sūtra’s virtue. Suppose good men and good women, during the Buddha’s life or after His parinirvāṇa, having acquired this sūtra, revere and believe it, regarding it as the Buddha’s body, without any difference. Delighting in this sūtra, they accept and uphold it, read and recite it, copy it, and respectfully train in accordance with the Dharma. They fortify their observance of precepts and their endurance as they practice almsgiving. Exuding profound lovingkindness and compassion, they widely pronounce to others this unexcelled Mahāyāna Sūtra of Immeasurable Meaning. If the hearers initially do not believe that sin and merit exist, they will show the hearers this sūtra and devise various skillful, persuasive ways to help them believe. By virtue of the awesome power of this sūtra, the minds [of nonbelievers] will be turned around. Once their faith is kindled, they will courageously make energetic progress. Because of the power and virtue of this sūtra, they will acquire the Way and achieve [holy] fruits. Moreover, these good men and good women, because of their merit of transforming others, will in their present lives achieve the Endurance in the Realization of the No Birth of Dharmas and ascend to the next higher Ground [Eighth Ground], and they will have Bodhisattvas as their spiritual family. They will enable sentient beings quickly to come to [spiritual] achievement, and they will purify Buddha Lands. Before long, they will attain the unsurpassed bodhi. Good men, these are called the eighth inconceivable power of this sūtra’s virtue.
“Good man, here is the ninth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, have acquired this sūtra, with joy and exuberance they appreciate it as something that never existed before. If they accept and uphold it, read and recite it, copy it, make offerings to it, and explain its meaning to others, their past karmas, remaining sins, and severe hindrances will all be expunged at once. They will acquire purity and great eloquence, achieve the pāramitās one after another, and attain samādhis. Through the Śūraṅgama Samādhi, they will enter the great Door of Total Retention. Having gained the power of energetic progress, they will quickly ascend to the next higher Ground [Ninth Ground]. They will be adept in manifesting copies of their bodies everywhere in worlds in the ten directions. They will be able to rescue sentient beings in extreme suffering in the twenty-five forms of existence, enabling them to achieve liberation. Indeed, this sūtra has such powers. Good man, these are called the ninth inconceivable power of this sūtra’s virtue.
“Good man, here is the tenth inconceivable power of this sūtra’s virtue. Suppose good men and good women, during the Buddha’s life or after His parinirvāṇa, having received this sūtra, express great joy in appreciation of its precious rarity. They not only accept and uphold it, read and recite it, copy it, make offerings to it, and train accordingly, but also convince lay and monastic people to accept and uphold it, read and recite it, copy and explain it, make offerings to it, and train in accordance with the Dharma. Those people will acquire the Way and achieve the [holy] fruit because of their training and the power of this sūtra. Their achievement is credited to the mind of lovingkindness and the power of persuasion of these good men and good women. For this reason, these good men and good women will in their present lives acquire innumerable Dhāraṇī Doors. Though still standing on the ground of ordinary beings, they will spontaneously be able to make innumerable asaṁkhyeyas of great vows to rescue with great compassion all sentient beings in suffering. They will bulk up their roots of goodness as they benefit all. Like channeling water to parched land, they will expound the Dharma as if giving Dharma medicine to sentient beings, and they will give peace and joy to all. They will gradually ascend to the Dharma Cloud Ground [Tenth Ground]. Hereupon, their charity will be universal and their lovingkindness all-encompassing, drawing suffering sentient beings to the right path. Therefore, before long, these good men and good women will attain anuttara-samyak-saṁbodhi. Good man, these are called the tenth inconceivable power of this sūtra’s virtue.
“Good man, this unexcelled Mahāyāna Sūtra of Immeasurable Meaning has great awesome spiritual power. Supreme in its dignity, it can enable ordinary beings to achieve the holy fruit, forever free from their cycle of birth and death. Therefore, this sūtra is called Immeasurable Meaning. It can cause sentient beings on the ground of ordinary beings to germinate immeasurable Bodhisattva bodhi sprouts. It can cause their trees of merit to flourish and expand. Hence this sūtra is called The Inconceivable Power of Virtue.”
Then Great Magnificence Bodhisattva-Mahāsattva and the 80,000 Bodhisattva-Mahāsattvas said to the Buddha with one voice: “World-Honored One, this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning pronounced by the Buddha is true in its principle and supreme in its dignity. It is protected by Buddhas of the past, present, and future. No māras or non-Buddhists can enter it, nor can it be corrupted by the wrong views that perpetuate birth and death. Hence this sūtra has these ten inconceivable powers of virtue, to give immeasurable great benefits to all sentient beings. It can enable Bodhisattva-Mahāsattvas each to attain the Samādhi of Immeasurable Meaning. Some will acquire 100,000 Dhāraṇī Doors; some will achieve endurance on the Bodhisattva Grounds; some will become Pratyekabuddhas or achieve the four [voice-hearer] fruits. World-Honored One, out of lovingkindness and sympathy, You have directly pronounced to us such teachings, giving us great Dharma benefits. This is so extraordinary, so unprecedented. The kindness and grace of the World-Honored One are truly hard to requite.”
That having been said, the Three-Thousand Thousandfold World quaked in six different ways. The sky rained down various kinds of celestial flowers, such as utpala, padma, kumuda, and puṇḍarīka. As an offering to the Buddha and the huge multitude of Bodhisattvas and voice-hearers, various kinds of celestial incense, garments, necklaces, and priceless jewels fell spiraling down from the sky. Celestial serving dishes and bowls were filled with delicacies of one hundred celestial flavors, which gratified all with their colors and aromas. Placed everywhere were celestial banners, flags, and canopies, as well as wonderful musical instruments. As celestial music and songs were performed to praise the Buddha, the world again quaked in six different ways.
In the east, in Buddha Lands as numerous as the sands of the Ganges, their skies also rained down celestial flowers, incense, garments, necklaces, and priceless jewels. Their celestial serving dishes and bowls too were filled with delicacies of one hundred celestial flavors, which gratified all with their colors and aromas. Placed everywhere as well were celestial banners, flags, and canopies. Their wonderful celestial musical instruments also played celestial music, praising their Buddhas and their huge multitudes of Bodhisattvas and voice-hearers. Just the same were the worlds in the south, west, north, as well as in the four in-between directions, and toward the zenith and nadir.
Then the Buddha told Great Magnificence Bodhisattva-Mahāsattvas and the 80,000 Bodhisattva-Mahāsattvas: “You all should invoke the reverent mind for this sūtra and train in accordance with the Dharma. You should widely circulate this sūtra and transform all people. Day and night you should diligently protect this sūtra and enabling sentient beings to receive Dharma benefits. You all truly have great lovingkindness and great compassion! Use your transcendental powers and the power of your vows to protect this sūtra. Do not allow it to be subject to doubts or blockages. Circulate it widely in Jambudvīpa far into the future and enable all sentient beings to see and hear it, read and recite it, copy it, and make offerings to it. Because of your effort, you all will be able to attain anuttara-samyak-saṁbodhi quickly.”
Great Magnificence Bodhisattva and the 80,000 Bodhisattva-Mahāsattvas rose from their seats, came forward to the Buddha, and bowed their heads down at His feet. They circled the Buddha 100,000 times. Then they knelt on their right knees and said to the Buddha with one voice, “World-Honored One, we are so fortunate that the World-Honored One has bestowed His loving sympathy on us and has pronounced to us this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning. We respectfully accept the Buddha’s command. After the parinirvāṇa of the Tathāgata, we will widely circulate this sūtra, enabling all to accept and uphold it, read and recite it, copy it, and make offerings to it. We pray only that the World-Honored One will not be worried. We will use the power of our vows to enable all sentient beings to acquire the awesome spiritual power of this sūtra.”
The Buddha praised, “Very good! Very good! Good men, you now are truly the sons of the Buddha and are able to rescue, with great lovingkindness and great compassion, those who are in suffering and tribulations. As you widely give Dharma benefits to all, you are the good fortune field for all sentient beings, the competent guide for all sentient beings, the great refuge for all sentient beings, and the noble benefactor for all sentient beings.”
All in the huge assembly greatly rejoiced. They made obeisance to the Buddha, accepted and upheld the teachings, and departed.
