Seal of Mahayana Sutra, Upper Volume<note>Also known as "Entering All Buddha Realms, Wisdom of Vairocana
Translation by Divākara, Tripitaka Master from India, Tang Dynasty
Thus I have heard:
At one time, the Blessed One was dwelling on the great Mount Malaya, in a sublime location — a vast and lovely park with clear, flowing ponds. This place was frequented by various great mantrins (practitioners of sacred chants), inhabited by spiritual beings, and untrodden by ordinary humans. It was a realm of supreme attainment, where sages and adepts had realized their transcendent fruits.
He was accompanied by a great community of 1,250 monks, all of whom were great Hearers (śrāvakas) who had completed their work, having transcended the stages of ordinary beings and Brahmins. Their names included the venerables Ājñāta Kauṇḍinya, Aśvajit, Mahākāśyapa, Śāriputra, and Mahāmaudgalyāyana — elders such as these were the foremost among them.
Also present was a great assembly of Bodhisattvas, all of whom were supremely transcendent. Every samādhi (deep meditative absorption) and dhāraṇī (spiritual incantation) was realized and present before them, free and without hindrance. They abided in the stages of all Bodhisattvas. Their names included the venerable Maitreya Bodhisattva, Mahāprajñā Bodhisattva, Viśiṣṭamati Bodhisattva, Dhṛḍhamati Bodhisattva, Śāntamati Bodhisattva, Akṣayamati Bodhisattva, Anantamati Bodhisattva, Sāgaramati Bodhisattva, Śāntaprajña Bodhisattva, Vimalaprajña Bodhisattva, Prajñā Bodhisattva — such Bodhisattva Mahāsattvas as these were the foremost. All had received prophecies of enlightenment, and in their respective worlds, they would attain perfect awakening and turn the wheel of the Dharma.
Additionally, there were many great beings: gods, nāgas (dragons), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (titans), garuḍas (mythic birds), kiṃnaras (celestial beings), mahoragas (great serpents), sages, adepts, spirits, and ghosts — all with various forms, various garments, various ornaments, holding various weapons and various banners — all gathered together to hear the Dharma, seated in that assembly.
At that time, the World-Honored One was surrounded by a vast assembly, as boundless as the ocean, all reverently gazing upon him, offering devotion and attention. He expounded the wondrous Dharma — excellent in the beginning, excellent in the middle, and excellent in the end; its meaning was clear and well-presented. It was singular and complete, fully revealing the pure and sacred practice.
At that time, in the great city of Lanka, there was a rakshasa king named Pipisa who ruled as its lord. Pipisa heard that the World-Honored One was staying on the summit of Mount Malaya, a supreme place of great gardens, ponds, and lakes where immortals travel freely—a realm beyond the reach of ordinary beings, a domain of high accomplishment. There he dwelt with a great assembly of twelve hundred fifty bhikshus, along with various bodhisattvas and devas, all gathered around him as he expounded the sublime Dharma, revealing the path of pure and radiant conduct.
Then Lord Pipisa thought: "The voice of the Buddha is as rare as the udumbara flower. How much more rare is it to encounter the Buddha and hear the true Dharma? It is like a blind sea turtle finding a driftwood hole—extremely difficult. The Buddha is incredibly hard to meet, the true Dharma hard to hear. To hear the Dharma, see the path, behold the World-Honored One, attain the great enlightenment, and awaken sentient beings—all this is profoundly difficult and rarely encountered. But now I have met what is so hard to meet. I should quickly prepare various treasures, pearls, garlands, incense for burning and anointing, clothing, umbrellas, canopies, banners, curtains, along with drums and cymbals, and many entertainers bearing diverse offerings. Together with my retinue, I will go to the Buddha, make offerings to him, and ask about the true Dharma. Then I will not have lived in vain but will gain great benefit in this very life."
Then Vipashyin announced to his retinue: "Quickly gather abundant treasures and valuables—gold, silver, mani pearls, true pearls, lapis lazuli, coral, agate, rubies, white jade, and jeweled garlands. Bring the finest flowers and incense, along with music from flutes, drums, and drumsurgers, as well as theatrical performances and various other offerings. Hasten to prepare everything in a solemn manner, and join me in paying homage to the Tathagata, the Dharma Master, the Supreme One of the Three Realms, the Incomparable Blessing-Body, the Possessor of the Most Excellent Marks, the All-Knowing and All-Seeing One, the Supreme Field of Merit, the Abode of All Wisdom. Why? Because a Buddha appears in the world exceedingly rarely, only once in a great while. This is a chance encounter with a moment of blessings—a split second that is difficult to meet. The sound of the Three Jewels is rarely heard in the world. Do not let this opportunity slip away."
Vibhava, the lord, spoke this verse:
„Sometimes a Buddha appears in the world— That moment is extremely rare to meet. In hundreds of thousands of eons, Such an encounter is incredibly rare!
A true guide is as hard to find As the Udumbara flower. Countless beings in the realm of existence Are trapped in the cycle of the six realms.
They suffer intense pain in hell, As animals, and in the realm of hungry ghosts. Born into the eightfold misfortunes, They turn away from all enlightened ones.
But now a holy radiance emerges, Benefiting all beings universally. With the great sun of wisdom, It illuminates and dispels the darkness of ignorance.
Let us all go there together To cultivate a grand offering To the great Naga, the guide of all worlds, The great teacher of gods and humans! Such offerings bring great rewards.“
Then, as Bibhicana recited this verse, through the power of the Buddha, countless billions of rays of light streamed forth from the Buddha. They blazed through the sky and entered the great city of Lanka, illuminating Bibhicana and his followers. Upon encountering this light, Bibhicana and the others leaped with joy. Within the vast net of light, a sublime gatha emerged, proclaiming the profound Dharma.
All phenomena are inherently still,
Empty of self, without a separate will.
All beings, in their essence, cannot be grasped,
Neither beginning nor middle, nor final end they hold.
False and unreal, like a dream or phantom show,
Like clouds, like lightning, a mirage, or floating foam;
Like a whirling fire-wheel, like bubbles on a stream—
All things born from causes lack a permanent self.
Every conditioned thing, you should know, is just the same!
Ignorance and craving are the root of birth and death;
But with clear seeing and practice, ignorance and craving fade.
All truths go beyond what words can say;
Their pure and real nature is empty, like open space.
Amid the sounds of light and nets, the chanting of hymns arose. The ruler of the great city of Lanka, Vighnavidhvamsana, immediately attained the profound patience of selflessness. As for the rest of his followers, some achieved patience, some awakened the bodhi mind, some attained compliant patience, and some realized the truth.
Vivi, a lay disciple, developed unwavering faith in the Buddha, the Dharma, and the Sangha, and thought: "I must clad myself in the armor of firm faith to attain Buddhahood." He then spoke this verse:
"Gods, humans, and asuras cannot attain the highest liberation; Brahmā lords and all celestial beings cannot see or know it.
I shall attain this Dharma in the world; the wisdom of all-knowledge is decisively beyond doubt.
In this world, I shall become a Buddha to save beings; countless multitudes will be shown the pure Dharma of the Buddha.
The stainless eight liberations and the supreme true path— immeasurable wisdom fully manifest, with thirty-two marks complete.
Attaining Buddhahood and enlightenment, I adorn this body; I urge all beings to cultivate pure actions.
Crossing the flood of birth and death, removing all fear; upholding virtuous wisdom and conduct, I rescue and benefit extensively.
With a sun-body and moon-mouth, I extinguish dust and break through birth and death; upholding virtue, I will become a Buddha, manifesting in the three realms."
Then Vipi said this verse and attained irreversibility in supreme perfect enlightenment. Carrying with him countless extraordinary objects as he desired—various kinds of flower garlands, burnt incense, anointed incense, powdered incense, garments, banners, canopies, parasols made of jewels, silk curtains and drapes, pearl necklaces and many ornaments—he filled the sky with the sounds of pipes and drums, songs and praises, lovely tones and joyful harmonies, and came to make offerings. Praising the Buddha’s virtues and the splendor of his physical marks, he led his retinue down from the sky like a king of geese, and approached the Buddha. Before him, they knelt on their right knees and bowed their heads to the Buddha’s feet. After hundreds of bows, they rose and circumambulated the Buddha thousands more times.
Vivi chanting lord then prostrated before the Buddha, throwing himself on the ground like a great falling tree, saying: "Homage, homage to the One of boundless wondrous virtues, majestic form, the supreme man among men, the lion, most excellent of the three realms, the Blessed One, Shakyamuni Tathagata, the Arhat, the Fully Enlightened One." Having said this, he rose and with palms joined and one-pointed mind, sang praises of the Buddha's virtues.
For countless eons, he cultivated pure practices; He undertook what is hard to do, gaining the rare cause of enlightenment. Food, drink, clothing, mounts, Pearls, jewelry, gold, and the seven treasures, He gave to countless beggars, Hundreds of billions of times. He renounced cities and kingdoms, Family, loved ones, and followers; A land of abundant blessings, a rich and joyful capital, Wealth and treasures amassed. Determined and brave, without pettiness or narrowness, He rescued beings beyond measure; For hundreds of billions of eons, He constantly practiced the difficult art of giving. Once, as a prince named Sudana, He lived in a forest of asceticism, Giving away his wife and children. In the past, seeing a hungry tigress nursing cubs, He compassionately gave his own flesh; Again, to save a dove's life, He did not begrudge cutting his own body. Seeing a blind Brahmin who begged for an eye, He plucked it out and gave it to him, Without ever feeling distress or regret. When he saw beggars coming, He welcomed them with great joy and respect; To cultivate the cause of enlightenment, He even offered his head to a beggar. For a long time, he protected the precepts, Pure and untainted, without flaw or lack; His holy conduct was single and pure, Not mixed with any evil. He did not harm any living being, Nor steal what belonged to others; His celibate life was always pure, Untainted by greed or attachment. His mouth never spoke false words; He refrained from alcohol and intoxicating drinks; He looked upon all beings equally, Seeing them as no different from himself. He never engaged in backbiting Or slander to destroy others; He never spoke harsh words, Nor frivolous or meaningless speech. He constantly practiced beneficial conduct, Avoiding all forms of harm; Towards any being, He never felt even a moment of anger or resentment. He always cut off all wrong views, And single-mindedly upheld true virtue and goodness; In the presence of the Buddha, Dharma, and Sangha, He made heartfelt offerings with complete sincerity. In the past, he abandoned all five sensual desires, Left home and distanced himself from attachment; He kept the Buddha's pure precepts, The Pratimoksha. In the past, he practiced the virtue of patience, Enduring all kinds of suffering; Insults, beatings, anger, and abusive words— All the most severe and poisonous suffering he endured. He never felt any resentment or regret; Not a single evil thought ever arose in his mind. Towards all living beings, He felt no malice, aversion, or anger. With compassionate eyes, he looked upon all beings, Seeing them universally as his own children; He freed them from great suffering and poison, Countless hundreds of billions of times. Life after life, birth after birth, He constantly cultivated the practice of great patience; Once, as the Ascetic of Patience, He practiced the path and taught the Dharma of purity. The king's wives and palace maidens Came happily to listen and receive his teaching; The king, angered, tried to harm the Ascetic of Patience, But the ascetic's mind remained perfectly at peace. The Holy One established great diligence Over inconceivable eons; Any pettiness, wrong view, or laziness in his mind, He constantly prohibited and never allowed to arise. With great resolve and vast energetic effort, He awakened to the Buddha's enlightenment; With the Buddha's great enlightenment, He illuminated all things. In the past, he practiced what was hard to practice, Diligently striving without laziness; He made offerings to all respected teachers And to countless Tathagatas. For the sake of all beings, He remained within the cycle of birth and death; He served them obediently, like a servant, Guiding them with various skillful means. For countless hundreds of thousands of lives, He engaged in great and arduous practices; He accumulated the true Dharma of the Buddha, Praying for the unsurpassable fruit. In the past, he cultivated meditative absorption (Dhyana), Calming and taming his mind; He mastered the four Dhyanas and the five psychic powers, And even the formless attainments. Right mindfulness and Samadhi (concentration), His undefiled concentration was perfected. In the past, he cultivated wisdom (Prajna), Perfecting undefiled knowledge. He understood that all dharmas are without inherent nature— Illusory, false, deceptive; Without self, without beings, Without a life-span, without a nourisher. Beings are turned by karma, A continuous web of afflictions; The desire realm is always impure, Accompanied by four kinds of defiling afflictions. By purifying the realm of beings, He knew the root of afflictions; Having attained true purity, He then saw the beginning of beings. Giving, precepts, patience, effort, concentration, And wisdom—he transcended them all; By what means did he reveal this? Through skillful means and transcendent wisdom. Infinite stores of supreme merit, The greatly diligent, perfectly enlightened One; With diligent practice in body, speech, and mind, He has now attained the true fruit of Buddhahood. I now bow my head in reverence, To the World's Great Father and Refuge; May I, in the future, Attain perfect enlightenment."
Then Vivi产 recited verses in praise of the Buddha. With limitless varieties of exquisite flower garlands, incense, scented paste, fragrant powder, fine garments, canopies, banners, and flags, along with pipes, drums, various musical instruments, songs, and words of praise, he and his retinue offered the highest and most sincere veneration, making an offering in accordance with the Dharma to the Buddha, the assembly of Hearers (Shravakas), and the multitude of Bodhisattvas. Vivi产 then said to the Buddha: "Blessed One, I wish to ask a question of the Thus-Come One, the Worthy One, the Perfectly Enlightened One. Please grant me permission."
The Buddha said to Pipi Chan, "Ask whatever you wish, and I will explain it to you in accordance with your mind."
Vivi Chanju, having received the Buddha's permission, addressed the Buddha, saying, "World-Honored One, what is the meaning of 'sentient beings' (In Sanskrit, 'Sattva' was anciently translated as 'sentient beings' or 'living beings')?"
The Buddha addressed King Lengjia, saying: "What we call 'living beings' is merely a concept formed by the combination of different elements—namely earth, water, fire, wind, space, consciousness, name and form, sense realms, sense gates, dependent origination, causes, actions, and their results. These come together like a bundle of reeds, and based on that, people mistakenly cling to the idea of a self.
Some call it a 'being,' some call it 'one who is born,' 'one who is nurtured,' 'a man,' 'a person' (pudgala), 'a living soul' (manava), 'a knower,' 'a seer,' 'a doer,' 'an experiencer,' or 'a thinker.' King Lengjia, you should understand that all of these are merely concepts we create around the idea of a living being."