Sutra of the Vast, Magnificent, and Inconceivable State of the Tathāgata (大方廣如來不思議境界經)

Sutra on the Expansive and Inconceivable Realm of the Thus-Come One (one scroll)

Tang Dynasty Khotan Tripitaka Master Siksananda, by Imperial Command, Translated

Thus I have heard:

Once, the Buddha was beneath the Bodhi tree in the land of Magadha, having just realized perfect Enlightenment. This Bodhi tree was called Ashvattha. Its roots were deep and firmly fixed, its trunk rose straight and tall, perfectly round and without knots, like a pillar of sandalwood. Birds flying above would always turn aside, unable to pass over it. Its bark was smooth and glossy, shining with many blended colors like fine silk. Its dense leaves were a rich, deep green, and its spreading branches offered broad shade. All around, beautiful flowers bloomed, radiating light and spreading fragrance, a delightful sight. Except for the Pāriyātra tree of the gods, no other tree could compare. Countless smaller trees surrounded it. This king of trees stood lush, tall, and elegant, like the great Mount Meru towering over all other peaks. From a league away, it could be seen clearly. Its fragrance flowed everywhere, its splendor shone brightly. Seeing it from afar in the night, one might mistake it for a great fire. The ground beneath it was beautiful and majestic, like the garden of Nandana. Flat and open on all sides, covered with fine grass as soft and fragrant as a peacock’s neck, it pleased all who looked upon it. Here the Buddha sat in solemn dignity, surrounded by a vast assembly, like the moon in the midst of stars.

At that time, there were as many other-worldly Buddhas as there are atoms in ten Buddha-lands. In order to adorn the assembly hall of Vairocana's teaching, they manifested in the form of bodhisattvas and sat in the assembly. Their names were Avalokiteśvara Bodhisattva, Mañjuśrī Bodhisattva, Kṣitigarbha Bodhisattva, Ākāśagarbha Bodhisattva, Vajragarbha Bodhisattva, Vimalakīrti Bodhisattva, Good Radiant Light Bodhisattva, All-Cover-Destroying Bodhisattva, Jewel-Hand Bodhisattva, Great Wisdom Bodhisattva, and Samantabhadra Bodhisattva. These great bodhisattvas were the leaders.

Furthermore, there were countless thousands of bodhisattvas who appeared in the form of śrāvakas (voice-hearers) and also sat in the assembly. Their names were Śāriputra (Shariputra), Mahāmaudgalyāyana, Subhūti, Rāhula, Ājñāta Kauṇḍinya, Mahākāśyapa, Upāli, Aniruddha, Revata, Ānanda, Devadatta, and Bhadrapāla, as leaders. They had long cultivated the six perfections (pāramitās) and were nearing Buddha's enlightenment. To guide sentient beings, they appeared in the form of śrāvakas in this impure world.

There were also countless thousands of bhikṣunīs (nuns), with Mahāprajāpatī as their leader. They had already achieved the deeds of a great person but manifested as women in order to tame and guide beings of inferior capacity.

Finally, there were countless Śakra, Brahmā, world-protectors, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans. In this assembly, all were great bodhisattvas—there was not a single ordinary person among them.

At that time, the World-Honored One sat beneath the bodhi tree, majestic and sublime, as pure as a wish-fulfilling jewel placed beneath a mani tree. His right mindfulness was unwavering, like Mount Sumeru. To help the assembly of bodhisattvas and all sentient beings understand the profound power of the Buddhas' deep meditative composure, he entered a samadhi called “The Inconceivable State of the Tathagata.”

Instantly, from each of the thirty-two marks of the World-Honored One, there appeared countless Buddha-lands in the ten directions, along with all the Buddhas dwelling there—just as a bright mirror clearly reflects all forms. Furthermore, within each of the eighty subsidiary marks, there appeared visions of the Tathagata’s past practices as a bodhisattva: from the time of the King of Light Buddha all the way to his final life under the Buddha Dipankara—his difficult, ascetic practices; his complete giving up of head, eyes, body, flesh, hands, feet, wife, children, servants, his royal throne, and his palaces.

Because this samadhi possesses immense power, all Buddhas enter it regularly—while eating, walking, teaching, and even at the time of their final nirvana. Why is this? Because all Tathagatas rely on this samadhi to accomplish unfathomable power and to realize the emptiness of all phenomena. Through it, they can manifest all kinds of spontaneous, unrestricted activities in every Buddha-land throughout the ten directions.

It is like someone who dreams of all sorts of strange and changing events—but upon waking, realizes none of it was real. Ordinary beings are the same: due to the dream of ignorance, they mistakenly imagine that things truly exist as solid entities. But when the Buddhas awaken, they are free from all attachments. Therefore, they can appear in all worlds throughout the ten directions in a single instant, manifesting countless Buddha-activities, freely and without hindrance, benefiting and perfecting all sentient beings. They do this so that everyone can understand and enter the countless profound gateways of liberation.

At that time, the Bodhisattva Virtue-Treasure, whose practice of the Enlightened Path was not yet complete, asked the great Bodhisattva Universal Worthy: "What is the name of the deep meditative state the Thus-Come One has now entered? And how does this state enable him to freely manifest all kinds of Buddha-activity throughout the ten directions, crossing over and liberating sentient beings?"

At that time, the Bodhisattva Universal Worthy addressed the Bodhisattva Virtue Store, saying: "Listen closely, listen closely. I will now teach you."

Then the bodhisattvas, with single-minded reverence, looked up and exclaimed in unison: “Excellent question! It is profound and subtle. Venerable Samantabhadra, who sees and knows all, will now expound upon it.”

In an instant, the earth trembled in six ways, heavenly flowers rained down, and all beings felt a brief respite from their afflictions and suffering. The Bodhisattva Samantabhadra said: "Son of the Buddha, this samadhi is called the 'Inconceivable Realm of the Tathagata.' It is the very enlightenment of all Buddhas, for the Tathagatas always abide in it. From the time the World-Honored One received his prophecy from Dipankara Buddha, he entered this samadhi. Ever since, without any deliberate effort, he naturally and effortlessly manifests countless Buddha activities. For example, within the space of a single hair-tip, there exist Buddha worlds as numerous as the atoms of all Buddha lands. In these worlds, he may appear to be born in the Tusita heaven, descend from there, enter a womb, or be born and take seven steps, declaring, 'This is my final birth, the end of birth and death.' He may live in a palace, practice asceticism, defeat maras, attain perfect enlightenment, turn the wheel of the Dharma, or live for countless eons to liberate beings from suffering. He may also appear to enter nirvana. Or he may make an entire eon a single moment, or a single moment an entire eon, with no increase or decrease in eons or moments. Until all beings are liberated, in every moment, in all these worlds simultaneously, he constantly performs such Buddha activities without rest and without any deliberate effort. Just as in that single hair-tip, in countless worlds, he manifests all kinds of dignified conduct and teachings of the Buddhas, moment by moment, effortlessly—so too does this happen in every hair-tip throughout space.

Furthermore, in every atom of these worlds, there are more lands than the atoms of all Buddha realms. In each of these lands, at every moment, all Buddhas naturally manifest their dignified conduct and actions, from birth in celestial palaces to entering nirvana, liberating countless beings. Thus, moment after moment, throughout the future, they constantly perform Buddha activities, benefiting beings until space itself ends and beings are no more—yet all without rest. The number of Buddha lands does not diminish, nor do atoms increase. Why? Because all phenomena are like illusions and mirages, not solid or lasting. For example, in this assembly, there are Bodhisattvas as numerous as the atoms of ten Buddha worlds, all dwelling together in the country of Magadha, within a radius of twelve yojanas, without obstructing each other. Each atom can contain countless Buddha worlds—some facing up, some down, some toward each other, some away, some side by side, or even interpenetrating—all without hindrance. Similarly, just as in a dream, one sees many events in one place, yet because they are not real, there is no obstruction. All these realms are nothing but manifestations of the mind. Some see worlds burning in kalpa fires, some see them already burnt to ashes, some see them formed by wind, some see pure worlds, some defiled, some without a Buddha—all arise according to the karma of each being's mind, producing such different perceptions.

For instance, starving ghosts, driven by hunger and thirst, approach the Ganges River. Some see water, while others see ash, pus, blood, feces, or urine—all foul and impure. Beings are the same: each, according to their karma, sees the Buddha land as pure or defiled, with the Buddha living or entering nirvana, dwelling in the teaching seat preaching the Dharma, or teaching the ultimate truth, or praising the virtue of giving. Some see him walking, standing, sitting, eating, or see his body towering one, seven, hundreds, or thousands of yojanas high. Some see his radiant light like the rising sun or a full moon. Others, due to karmic obstacles, encounter a World-Honored One who has long entered nirvana, or may not even hear the name of any Buddha—like those starving ghosts who see no water in the Ganges but only various filthy things. Some see the Buddhas, each from their own land, manifesting as great Bodhisattvas of majestic virtue and coming to this assembly.

In one world, beings see only kalpa fire burning everything; in another, beings are filled with joy as they all see the Buddha. Some see the Tathagata gather all worlds into one Buddha world, or place one Buddha world into all worlds. Just as people with diseased eyes see different things in the same place without mutual obstruction—because their eye disease prevents them from seeing true forms—so too are beings. The nature of form is unobstructed, but due to the diversity of mental conditions, their true vision is obscured, and they do not understand reality.

“Disciples of the Buddha! I will now briefly explain for you the practice of abiding in this samādhi. Just as a World-Honored One abides in this samādhi, in a single moment of thought he pervades the entire realm of space, reaching the tip of a single hair, where there are immeasurable Buddha-lands. Within each speck of dust in those Buddha-lands, there are worlds as numerous as atoms in the dharma-realm.

For the benefit of all sentient beings, in every instant, he pervades each and every world, and manifests the skillful means, manner, and conduct of as many buddhas as atoms in ten Buddha-lands. In this way, until all beings have attained the unsurpassed enlightenment, his activity never ceases.

Such is the great majestic power and virtue of a single buddha. Likewise, it is exactly the same with a second buddha, a third, and up to all the buddhas throughout the ten directions.”

At that time, Bodhisattva Virtue Treasury, upon hearing this teaching, attained this samadhi right there in his seat. Immediately, he saw countless Buddhas and understood their majestic virtues and skillful means. Empowered by this samadhi, he too could tame and guide beings in the same way. Among the hundreds of Ganges-river-sands of bodhisattvas gathered there, each attained various forms of samadhi, spiritual endurance, and bodhisattva stages.

The great bodhisattvas such as Guanyin, who had already reached the tenth stage, had perfected their merit and wondrous conduct. Having long since attained this samadhi, they could compress countless eons into a single moment, contain infinite worlds within a single speck of dust, and in one thought-moment, permeate all realms, liberating countless beings. They acted effortlessly, naturally manifesting the deeds of the Buddhas. Upon hearing this Dharma, they had no further progress to make. Just as a full bottle placed in the rain cannot hold even a single drop, so it was with these bodhisattvas.

At that time, the World-Honored One, while in samadhi, emitted a light from between his eyebrows, called the "Great Manifestation."

All those who practiced with effort and had not yet attained the ten stages of bodhisattvahood, upon encountering this light, saw countless Buddha-lands within every single fine hair tip and every speck of dust—as if a glass bottle were filled with white mustard seeds, and anyone who looked could clearly see them all. In the same way, these bodhisattvas saw every Buddha-land within a single speck of dust.

Within these lands, they saw all the Buddhas. In the body of each Buddha, they perceived the bodies of all Buddhas. Each of these Buddhas possessed countless names—all for the benefit of sentient beings. At every moment, in every single Buddha-land, each Buddha naturally appeared and manifested perfect enlightenment, attaining Anuttara Samyaksambodhi.

It was like placing a wish-fulfilling jewel atop a tall banner: naturally, it would rain down various kinds of treasures, fulfilling the desires of all sentient beings. Just so, the Tathagata, having realized perfect enlightenment, naturally liberates countless sentient beings.

The sentient beings in these lands were all different from one another, yet they did not obstruct each other—just as one with spiritual powers can travel through empty space, unimpeded by mountains, rivers, or stone walls. Why? Because all realms of existence are like illusions or mirages, lacking true solidity.

Having witnessed this, all the bodhisattvas saw their own bodies filling every single land. In an instant, before each and every Buddha, they would spend either one kalpa, two kalpas, three kalpas, a hundred thousand kalpas, a single instant, or a single moment, respectfully making offerings.

Some heard the Buddhas expound the gates of the Paramitas and the Dharani teachings; others heard explanations of the stages of practice; still others displayed miraculous transformations. They could compress all kalpas into a single instant.

Filled with a sense of wonder at this rare and precious encounter, they thought: "How is it that the World-Honored One, with such majestic power and freedom, has enabled us, in a single moment, to fully gather the roots of goodness and merit that would normally take countless kalpas, and quickly realize the inconceivable state of samadhi and the great awesome spiritual power of the Tathagata?"

At that time, Bodhisattva Virtue-Treasure, wishing to benefit all beings, again asked Bodhisattva Universal Worthy: "For those who wish to realize this Samadhi, what kind of merit, generosity, ethical discipline, and wisdom should they cultivate?"

The great being Samantabhadra, who appears in all pure lands throughout the ten directions, manifesting perfect enlightenment to teach sentient beings, said to the bodhisattva Virtue Treasury:

"Child of the Buddha! If you wish to realize this samadhi, you must first cultivate merit and gather wholesome roots. This means constantly making offerings to the Buddha, the Dharma, and the Sangha, as well as to your parents—and also to all those who are poor, suffering, without help, without refuge, and deserving of compassion. Support them without abandoning them, to the point of giving away even your own flesh and bones without regret.

Why is this? Because making offerings to the Buddha leads to great merit and swiftly brings the attainment of Anuttara Samyak Sambodhi, causing all sentient beings to gain peace and happiness. Making offerings to the Dharma increases wisdom, allows one to realize the Dharma with mastery, and correctly understand the true nature of all phenomena. Making offerings to the Sangha increases infinite stores of merit and wisdom, leading to the attainment of Buddhahood.

Making offerings to your parents, teachers, respected elders, and anyone in the world who has benefited you or shown you kindness—you should remember them with gratitude and increase your offerings of repayment. Why? Because those who are grateful, even while still in samsara, do not destroy their wholesome roots. Those who are ungrateful cut off their wholesome roots and commit various evil deeds. Therefore, all Tathagatas praise the grateful and condemn the ungrateful.

Furthermore, constantly pity and rescue suffering sentient beings. Because of this vast wholesome roots, the bodhisattva never falls back. If someone is able to diligently cultivate merit, always remember gratitude, and have compassion for sentient beings, then bodhi is already in their hands. You should know that the Buddha taught: if you can make offerings to these three fields of merit, each offering will bring the fulfillment of boundless wholesome roots."

Virtuous Treasury, you should know that a bodhisattva should first plant a great seed. From this, the sprout of samadhi will grow, and the fruit of enlightenment will be attained. How does one plant this seed? By holding various exquisite flower garlands, perfumed ointments, fragrant powders, and all kinds of music and entertainment, and respectfully making offerings to the present Buddhas or to Buddha statues, reflecting as follows: 'As mentioned above, throughout the vastness of space, at each tip of a hair and within every dust mote containing countless worlds, I see each and every one: the power of the Buddhas and the assemblies of bodhisattvas. In each of those Buddha assemblies, I will maintain single-minded mindfulness and make universal offerings. Just as the Dharma-nature of one Buddha is the Dharma-nature of all Buddhas, if I make an offering to one Thus-Come One, it is the same as making offerings to all Thus-Come Ones. Following the divine power of each Buddha, however many eons they can compress into a single thought, I will likewise spend that many eons making offerings to the Thus-Come Ones.' If any sentient being faithfully understands this method and plants this great seed, they will be able to attain this vast and great samadhi of the inconceivable realm of the Thus-Come One. Therefore, good man! You should use this method to make offerings every day. Even just making one respectful bow at a Buddha's shrine can cause this seed to grow and the sprout of samadhi to emerge. Moreover, you should constantly water it with generosity, ethical discipline, great vows, and wisdom.

Furthermore, when a bodhisattva practices generosity to irrigate this samadhi, they should not discriminate among recipients—not by field of merit, enemy or friend, good or evil, those who observe precepts or break them, rich or poor. Also reflect: 'Even if giving to the wealthy seems useless, I should still cultivate the practice of generosity.' The bodhisattva should also uphold pure ethical discipline. Seeing those who break the precepts, they should arouse great compassion and pity, and should not harbor disdain or anger toward them. Moreover, they should deeply generate the great aspiration of bodhi: 'I am determined that in every single thought, universally throughout the tips of hairs filling space, even to the dust motes of every Buddha-land containing countless worlds, I will realize perfect enlightenment, turn the wondrous wheel of Dharma, and liberate all sentient beings—just as the present World-Honored One Vairocana does, without any difference. Without relying on effort, I will compress countless eons into a single thought.' Then, in each and every one of these worlds, manifest as many majestic Buddha-forms as there are dust motes in a Buddha-land. In each of these majestic forms, liberate as many sentient beings as there are grains of sand in the Ganges River, causing them all to be free from suffering—and continue without rest until the realm of sentient beings in space itself is exhausted.

"Child of the Buddha! If you wish to cultivate wisdom, listen closely, and I will now explain it to you. If good men and good women seek supreme enlightenment and aspire to realize this samadhi, they must first cultivate wisdom, for this samadhi is attained through wisdom. Those who cultivate wisdom should abandon lying, frivolous speech, scattered thoughts, and useless activities. Though they feel great compassion for all beings, they should always keep their minds collected, neither stained by attachments nor distracted.

Go to a quiet temple, and behold a Buddha image—golden and splendid, perhaps made of pure gold, with a full and complete form. Countless Buddhas, immersed in samadhi, sit one after another within a circle of light. Then, prostrate yourself before the image, touching your head to its feet, and think: 'I have heard that countless Buddhas exist in the ten directions today—such as the Buddha of Perfect Meaning, Amitabha, Ratnaketu, Akshobhya, Vairochana, Ratnachandra, Ratnaprabha, and others.' Choose the one you revere most, and generate profound faith. Visualize the Buddha's form as their true body, respecting and revering them as if seeing them in person. Gaze up and down with focused attention, without distraction.

Then go to an empty place, sit upright, and concentrate. Imagine the Buddha as if present, about one cubit before you. Keep your mind constantly focused on this image, never letting it slip. If it slips, return to the image and observe again. While observing, feel immense respect and reverence, as if the Buddha's true body is right before you. See it clearly and distinctly, no longer as a mere image. When you have seen it, circumambulate the Buddha with reverence, offering beautiful flower garlands, scented powders, and perfumes, making various offerings. Constantly focus your mind like this, always feeling that the World-Honored One is present before you.

Know that the World-Honored One sees, hears, and knows everything—He fully knows your mind. Review everything carefully, and once the vision is clear, return to the empty place. Keep your focus unwavering, without forgetting. Devoutly practice with diligence for twenty-one days. If you have merit, you will see the Tathagata appear before you. If you cannot see due to past evil karma and obstacles, but you practice single-mindedly and earnestly without retreating, free from other thoughts, you will quickly see again. Why? For those seeking supreme enlightenment, if they concentrate wholly on one practice, nothing is unachievable. If someone repeatedly hesitates and retreats from their practice, they cannot even attain their own liberation, let alone rescue suffering beings.

When encountering this swift path to true enlightenment, if one cannot diligently practice, know that they are nothing more than a burden on the earth. For example, if someone drinks a handful of water from the great ocean, they have essentially tasted all the river water in the entire continent. Similarly, if a bodhisattva cultivates this ocean of enlightenment, they have already cultivated all samadhis, patience, stages, and dharanis. Therefore, they should continually practice diligently without laziness, avoid carelessness, keep their mind focused, and ensure they personally see the Buddha appear before them."

"Thus, when first beholding the Buddha in cultivation, one should contemplate: 'Is this the true Buddha, or is it an image?' If one realizes the vision is the true Buddha, they should kneel before him, palms together, and respectfully recite: 'I call to mind the boundless virtues and great compassion of all Buddhas within the space of a hair's tip and within particles of dust, who appear before me. I humbly request: "World-Honored One, please expound for me the Samādhi of the Inconceivable State of the Tathāgata."' Hearing whatever the Tathāgata teaches, one must have steadfast faith without doubt. In that very place, this samādhi will be attained.

If past karmic obstacles prevent one from asking questions, they should contemplate: 'All phenomena are like illusions, like mirages, like cataracts, like shadows, like reflections, like dreams.' Observing thus, they realize the Dharma-nature is empty and tranquil. Yet they know the Tathāgata understands all things as illusory and dreamlike, while the Tathāgata's own nature is neither illusion nor dream—it is like space itself. With wisdom and compassion, he appears before me. May he release upon me the great blue light of compassion to eradicate all suffering.' Then the Buddha will emit a light from between his brows, called the 'Azure Flame.' As soon as this light touches them, all suffering vanishes. They immediately sit and attain the Dharma-light Patience (Kṣānti), comprehending countless samādhis. On the seventh night, they dream of the Tathāgata bestowing upon them the prophecy of supreme perfect enlightenment.

If one recognizes the vision is an image, they should contemplate that all Buddhas and sentient beings are likewise but images, arising only through thought and perception, with no true substance. Knowing the Tathāgata is like illusion, transformation, dream, and mirage, one sees the Buddha naturally appear before them, yet just as in a dream, there is nothing truly obtainable. They are unborn yet appear to be born, unextinguished yet appear to cease, ungone yet appear to go, unknown yet appear to be known, non-active yet manifest all actions, unspeakable yet expound all dharmas. They are not self, not a life-span, not a sentient being, not a nurturing one, not one who passes through existences, not thought, not action, not cognition, not food. They are neither the aggregates themselves nor within them, yet they manifest the aggregates—and likewise the sense bases and elements. All things are neither existent nor non-existent. Therefore, all Buddhas and all dharmas are truly equal, sharing one single mark, like a mirage. All sentient beings, all Buddhas, and their lands are merely manifestations of one's own mind, consciousness, and perceptions. Forms born from the conditions of perception and consciousness are ultimately non-existent. The Tathāgata has already departed from all perception and consciousness, so one should not see him through form. Know that the image seen arises from thought—and likewise, every true Buddha within the space of a hair's tip is like this, like space itself, equal and undifferentiated. If I discriminate, I see the Buddha; if I abandon discrimination, there is nothing to see. The mind itself creates the Buddha; apart from mind, there is no Buddha. Even all Buddhas of the past, present, and future are likewise—non-existent, dependent solely on one's own mind.

If a bodhisattva can understand that all Buddhas and all dharmas are mere creations of the mind, they attain Patience in Accord with Reality (Anulomika Kṣānti) or enter the first stage (Bhūmi). Upon relinquishing the body, they are swiftly reborn in the Blissful World or the Pure Land of Ultimate Bliss, where they always see the Tathāgata and personally make offerings to him."

At that time, Bodhisattva Virtue Treasure said to Bodhisattva Universal Worthy: "If living beings hear this teaching, and accept it, recite it, explain it, and copy it, how much merit and blessings will they gain?"

Samantabhadra Bodhisattva said, "Disciples of the Buddha, listen carefully! If someone could gather all beings in the three realms and free them from birth and death to attain Arhatship, and then each Arhat, for a hundred kalpas, were offered the finest heavenly robes, bedding, food, drink, and medicine; and after their nirvana, each one was honored with a seven-jeweled stupa, revered and worshipped—yet if another person, for a hundred kalpas, purely upheld the precepts, or cultivated patience, diligence, or meditative concentration, though that person might gain limitless merit, it would not compare to the merit of someone who hears this Dharma-gate, reveres it, accepts it with faith, and does not slander it. That person's merit surpasses the previous, and they will quickly attain perfect enlightenment."

At that time, countless buddhas from all directions in the universe appeared and praised Bodhisattva Samantabhadra, saying: "Excellent, excellent! Son of the Buddha. It is just as you have said."

At that time, the Thus-Come One Shakyamuni released infinite rays of light in countless colors from between his brows, illuminating all realms of existence. Various flowers rained down, wondrous music played without being struck, and the earth trembled slightly. Within the light, he spoke these verses:

Samantabhadra Bodhisattva, having long realized this teaching, spoke to the assembly. At that time, countless billions of heavenly beings and humans were freed from all suffering, and all attained irreversible progress toward supreme enlightenment. The Bodhisattva Virtue Treasury, along with all the other bodhisattvas in the assembly, as well as the heavenly beings, dragons, and asuras of the world, were filled with great joy. They accepted the teaching with faith and put it into practice.

Sutra on the Limitless Realm of the Tathagata