Mahātejopradīpa Rṣi Questioning Doub (大威燈光仙人問疑經)

Great Radiance Sage's Questions Sutra

Translated by Zhi Na Jueduo and others of the Sui Dynasty.

Thus have I heard:

At one time, the World-Honored One was in the city of Gaya, not long after attaining enlightenment. He was accompanied by a great assembly of monks—some of whom had attained the first fruit, some the second, third, or fourth fruit. Whatever fruit they had attained, all their merit was pure and bright. There were also 9.9 billion bodhisattvas, 2.8 billion heavenly beings, and countless monks, nuns, laymen, and laywomen. There were also 60,000 strongmen, 1.2 billion ascetics of the Nigantha sect, 84,000 sages with the five supernatural powers, and 500 followers of other paths—all of whom had smeared their bodies with ash, exposed their chests, their flesh wasted and fat gone, leaving only skin and bone. Hunched and bent-backed, they tied their hair up around their heads, wore clothes made of tree bark, carried pots and jugs in their hands, and wandered everywhere seeking debates about words and meanings.

At that time, the World-Honored One stood among those ascetics like Mount Sumeru rising amidst dark mountains—his radiance shining forth, his majestic virtue beyond compare. The Tathagata, the World-Honored One, was just like this: foremost among all the sages. He was like a pure white elephant with six tusks standing alone among a flock of white sheep; like the bright moon on a clear night outshining a swarm of fireflies; like a mandarava flower blooming in a field of reeds; like a golden-winged bird amidst a flock of crows. Just so was the World-Honored One among those ascetics—his majestic virtue and radiance all the more surpassing and extraordinary.

At that time, the World-Honored One entered the Samadhi of the Jeweled Abode and displayed immeasurable supernatural powers. He radiated pure light everywhere, his entire body shining brilliantly, with lights crisscrossing and interweaving to his left and right. From his own body emerged countless billions of transformed Buddha bodies, and from each transformed Buddha body emerged countless billions more transformed Buddhas. From his own body also emerged countless billions of Bodhisattva bodies, countless bodies of Indra, countless bodies of Brahma Kings, countless bodies of the Four Heavenly Kings, countless hundreds of thousands of Arhat bodies, countless hundreds of thousands of bodies of monks, nuns, laymen, and laywomen, countless bodies of great wheel-turning kings, countless bodies of lesser wheel-turning kings, countless bodies of minor kings of scattered territories, countless bodies of people from border lands in the eastern sea continents, countless bodies of all people in all lands such as southern India, and countless bodies of people from all walks of life — warriors of great clans, Brahmins, and wealthy elders. All these various forms, various garments, various manners of speech, and all the entire realms of the gods — all emerged from the Tathagata's body.

At that moment, everyone in the great assembly felt doubts arise in their hearts and looked at one another. Then all the bodhisattvas were filled with great joy, and they rained down precious treasures and offerings, even necklaces and jewels, as offerings to the Tathagata.

At that time, after the World-Honored One revealed these auspicious signs, he arose from the Jewel Abode samadhi. Having arisen from that samadhi, he stretched and looked around like a lion king, gazing throughout the ten directions. Having surveyed the ten directions, he immediately saw all the buddha-lands in the ten directions and this Saha world of a great thousand worlds. With the Buddha-eye he observed them, clearly and distinctly visible, as though held in the palm of his hand.

Thus did Shakyamuni Tathagata display great supernatural powers and various manifestations. All the Buddhas of the ten directions likewise manifested transformation bodies. From those transformation bodies, further transformation bodies appeared. All the transformation Buddhas of those Tathagatas came together like clouds to the great assembly of the World-Honored One. Also present were countless multitudes of Bodhisattvas, monks, nuns, laymen, and laywomen—beyond all comparison—each holding various offerings, according to what each was capable of offering, and they came to where the Buddha was. There were also gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and all beings both human and non-human—all these great assemblies. Wherever they dwelt, once they saw the Tathagata's supernatural power, they came from those places to gather at this oceanic assembly.

At that time, the bodhisattvas who had come from the ten directions each presented supreme offerings to the Tathagata. Having made their offerings, each sat upon a lion throne created by their accomplishment of the six paramitas, the throne matching the measure of their bodies; even humans and non-humans alike each sat upon seats suited to their own bodies, and so they seated themselves.

What Shakyamuni Tathagata taught and transformed reaches from the Akanishtha Heaven above down to the Avici Hell below, and all the beings he has guided and transformed then return. Once they have returned, at that moment, by the power of the Buddha, they all see the buddha-worlds of the ten directions as if they were a single gathering. All those taught and transformed by every buddha throughout the ten directions alike enter through the pores of Shakyamuni Tathagata; and all those taught and transformed by Shakyamuni Tathagata alike enter through the pores of those buddhas' bodies.

Thus it was. At that moment, in the midst of that assembly, there was a bodhisattva named Supreme Distinction, who rose from his seat with dignified and orderly bearing, his appearance solemn and majestic. Baring his right shoulder and kneeling on his right knee, he joined his palms together, faced the Buddha, and spoke these verses:

At that time, among that assembly, one of the sages—named Mighty Light, through the power of Mara—said to the Bodhisattva Victorious Shine: "Young man, be silent for now. I will ask a question. If this ascetic can resolve the doubts in my mind, then he may be called all-knowing. But if he cannot resolve my doubts, how can he be called one of universal wisdom? As for these miraculous displays—if they are produced by illusion, or by the spells uttered by Maheshvara, Narayana, and the like—ordinary people in the world, by using such methods, can also accomplish countless feats like these. How is that anything remarkable?"

When he had spoken these words, the Tathagata, the World-Honored One, smiled warmly. Having smiled, he looked out over all the assembled sages and the great gathering. After observing them all, he said to the great sage named Preeminent Light of Majestic Lamp: “Preeminent Light of Majestic Lamp, now is the proper time. Ask whatever you wish, and I will explain it to you according to my power of wisdom.”

At that time, the great sage Wei Deng Guang asked the Buddha: "Gautama, you who have left home—first tell me, where is the essence of living beings born from? How coarse is it? How fine is it? The inner essence of a living being—is it the length of a hand-span? A foot? A finger? Or is it the size of a barley grain, a wheat grain, a large bean, a small bean? Or even as tiny as a mustard seed?"

After he had asked this question, the World-Honored One praised the Great Sage Radiant Brilliance of Awesome Light, saying: "Excellent, excellent! Radiant Brilliance of Awesome Light, you have asked about this meaning so well—as if your lifespan were sixty thousand kalpas."

At that time, when the World-Honored One spoke these words, all the sages were greatly astonished and thought to themselves: "We have lived together with that great sage for a long time, and yet we still do not know the lifespan of Great Radiant Light. How is it that this Gautama has so quickly come to know such things?"

At that time, the World-Honored One again addressed the Great Sage Radiant Majesty: "Great Sage, listen closely, receive this well, and keep it in mind with careful attention. I will explain it to you fully and properly. You asked me: 'Where do living beings come from?' Great Sage, you should know: there is truly no speech, no words or phrases by which it can be spoken. Living beings have a source from which they come, but it is due to ignorance, karmic formations, and other such causes and conditions that living beings arise — and likewise due to birth, aging, sickness, death, and other such causes and conditions that living beings arise. Great Sage, there are also other causes and conditions that can bring about living beings — namely, taking the mother as cause and the father as condition, living beings come to be born. Moreover, when father and mother come together as the cause, and distorted thoughts and deluded imaginings stir up the winds of karma, blowing the seed of consciousness into the womb — that is the condition. Furthermore, the Noble Truth of Suffering, and the Noble Truths of the Origin of Suffering, the Cessation of Suffering, and the Path to Cessation — these are living beings. Furthermore, the coming together of the five aggregates and the eighteen sense realms — this is what living beings are. Furthermore, Great Sage, apart from living beings there is no karma; apart from karma there are no living beings. Living beings are karma, and karma is living beings. You should understand this: the realm of living beings neither increases nor decreases."

The great sage said, "Gautama, if the realm of living beings neither increases nor decreases, why is it that beings abandon their impure bodies and obtain bodies of freedom?"

The Buddha said: "Great sage, what you say is very wrong. Why? If a sovereign being truly attained sovereignty, it should never fall from it, but remain in sovereignty always. If a sovereign being cannot attain sovereignty over itself, how can it be called attaining sovereignty? Great sage, suppose a firefly thought, 'The light of my flame can illuminate the entire world.' Even if a firefly could actually shine its light across the entire world, it still could not cause one whose mind is untamed to be called truly sovereign.

Furthermore, great sage, if a sovereign being truly attained sovereignty, it should eliminate all defilements. But because it is not sovereign, defilements should instead increase. If defilements and sovereignty were shared equally by all, then the realm of sentient beings would show no increase or decrease."

Then the great sage said again: "Gautama, could you refrain from ending all your afflictions?"

The Buddha said, "Great sage, I neither put an end to all afflictions, nor do I add to them."

The great sage said, "Now, Gautama, if that is how it is with you, then you should not claim, 'I have attained mastery.'"

The Buddha said, "Great Sage, that is so, that is so. Great Sage, you should know: I also do not claim 'I have attained mastery.' Why is that? Because I have no true self, and thus no mastery either."

The great sage said: "Gotama, set that matter aside for now. Gotama, according to what you said earlier—that when father and mother come together, a being is born—why is it that although many people come together, only rarely is a being born? What does this mean?"

The Buddha said: "Great Sage, I will now offer you a metaphor, and you may explain it to me as best you can. Great Sage, suppose there is a single seed from which many trees grow, and in each tree there are countless branches, and on each branch there are countless flowers. Each of these flowers should bear fruit—so why is it that some bear fruit and some do not? And among those that do bear fruit, all should ripen and produce seeds—so why is it that some ripen and some do not? What does this mean?"

The great sage said, "Gautama, it is because of the wind that some are bound and some are unbound. What has been bound falls away without ripening, and cannot serve as seed."

The Buddha told the great sage: "Because the wind of karma blows and turns by itself, driving karmic beings along, and because of falling into their destinations, only a few beings manage to be born. Great sage, you should know: while in the womb, some are eaten by insects, or are shattered and destroyed by the turning of the wind of karma. You should know: when a tree is destroyed and falls, only a few pieces remain—too few to speak of; but the beings who fall through disaster are countless beyond description. Furthermore, great sage, because of a twisted mind, the realm of beings comes into existence. However many mental formations arise in beings, exactly that many births into a future existence they receive. Therefore I say: because of a twisted mind, the realm of beings comes into existence."

At that time, the great sage said: "Gautama! So it is, so it is. You have answered what I asked, and the meaning is made clear. Gautama! Please explain to me further: why does the kalpa come to an end in fire?"

The Buddha said: "Great Sage, you should understand it this way: because there is no making, it is called the Dharma realm. If at the end of an eon the great earth were not burned, then the Dharma realm would have two kinds: a small part would be impermanent, and a small part would be permanent. If that were so, then the Tathagatas would not be speakers of true words. But since all things are impermanent, and within the unconditioned Dharma there is nothing that can be conceived or measured, therefore the Tathagata is called the One with All-Knowledge."

At that moment, the great sage heard these words, turned his head, and said to his disciples, "Do you realize this? This Gautama truly is one who possesses all-encompassing wisdom."

At that time, the World-Honored One again addressed the Great Sage: "If, when the kalpa ends, the entire earth were not burned away, one could not distinguish this as the beginning and that as the end, nor would one know the results of good and ugly karma, or the retributions of good and evil. You should understand: when this kalpa is consumed by fire and utterly destroyed, it is accomplished through the great skillful means of the Tathagatas. If there are beings who can hear and have faith that the kalpa will be burned away and completely consumed by fire, then those beings will receive the embrace of the Tathagatas. You should understand: just as a great python, through every part of its body—eyes, ears, mouth, and nose—by the power of its venom, can seize and consume all creatures that fly or crawl, so too should you know the Tathagata is likewise: through the 'venom' of the Dharma of generosity, loving speech, beneficial conduct, and shared action, he can seize, tame, and subdue all beings. Great Sage, suppose a person places a bar of gold into fire—not out of anger does he place it in the fire, but because it is not yet refined, he wishes to refine it—for the sake of perfecting a true treasure, and for the sake of making it more valuable and gaining much wealth, he places the gold in the fire and strikes it again and again with a hammer, making it soft and pure. In the same way, all beings without exception are tamed by the Tathagatas through the burning away of the kalpa. When the earth is burned away at the kalpa's end, in truth no being suffers torment."

The Great Sage asked: "World-Honored One, this is truly extraordinary. Is it possible that when the kalpa-ending fire burns and the great earth is destroyed, not a single being would experience suffering or distress?"

The Buddha said, "No, great sage. The Buddhas and Tathagatas do not cause any being to suffer oppression or torment. Why is that? Great sage, suppose there were countless fine raindrops falling throughout the ten directions—would those raindrops not be many?"

The great sage said, "That is indeed a great deal, World-Honored One!"

The Buddha said: "Great Sage! The Buddhas, the Tathagatas, and the Bodhisattvas of the Ten Grounds are far more numerous than that. When the kalpa ends and the great earth is consumed by fire, they rescue beings from the sky above with bodies of compassion and wisdom, sparing them from any suffering that might touch them. Why is this? Because the wondrous bodies of those Buddhas, Tathagatas, and all Bodhisattvas are vast and mighty, with dignified and perfect marks. All who see them are filled with joy and give rise to right faith, declaring: 'May we, in future lives, all attain such rescue and deliverance, and likewise attain bodies of such form and color, with such dignified and perfect marks.' At that time, some had already liberated their minds and attained the fruit of Arhatship; some, giving rise to a sense of renunciation, attained the fruits of Stream-Entry, Once-Returning, and Non-Returning; some attained the acceptance of the non-arising of all dharmas; some attained the stage of non-retrogression; some were reborn in the Heaven of the Four Great Kings, some in the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Heaven of Enjoying Transformation, or the Heaven of Mastering Others' Transformations; and in brief, some were even reborn in the Akanistha Heaven."

At that time, all the great wheel-turning kings, the lesser wheel-turning kings, the scattered petty kings of various regions, the great sages, and likewise the noble warrior families, the great brahmins, and the wealthy elders—each in turn beheld the Buddha's wondrous form. Seeing themselves delivered from the great ocean of fear and birth-and-death, they gave rise to great joy and delight, and toward the Buddha they awakened minds of gratitude and the wish to repay his kindness. Having heard and received the Dharma from the Buddha, each of them practiced diligence in the ten wholesome paths. Through the power of these skillful means, they swiftly abandoned the ten unwholesome paths.

“At that time, the great bodhisattvas who had attained the ten grounds—though the dust motes of the great earth encompassed by those bodhisattvas’ eye-path and illuminated by their vision are exceedingly many—still, the beings in that era, even those who merely understand the defiled and impure nature of afflictions, and who enter the path of remainderless Nirvana from the path of unconditioned Nirvana, are far more numerous than those dust motes. You should now know: it is for the sake of such great benefit that the Tathagatas skillfully reveal that the kalpa is consumed by fire.”

At that time, all the great sages, hearing these words, were struck with astonishment: "How amazing, how truly rare! The venerable Shakya son just now called us great sages and spoke of our lifespans. Though we heard such things then, we still thought he was not truly the All-Knowing One. But now, having perfectly given what is most difficult to give in all the world, we at last know that the Shakya son is truly the All-Knowing One. And so now we address him by his true name."

At that time, all the great sages spoke these words: "O one of great merit! O one of boundless wisdom! O one who knows all things! We see that beings cling to karma and stream through the stars, each one different from the others. How can they ever come together in true unity? We beg you, Blessed One, to explain this to us and lead us to awakening."

At that time, the World-Honored One said to the great seer: "Great seer, you should know that there is no time, no direction, and no place where beings truly gather together. Great seer, it is only in equality that beings gather; it is only in the single vehicle of the path that beings gather; it is only in the Bodhisattva stage that beings gather; it is only in the realm of nirvana without remainder that beings gather. You should now understand: just as all streams, rivers, springs, and channels—every source of water—all flow into the great ocean, and once they enter the great ocean they abide in a single taste, that is, one salty taste with no difference. Great seer, you should now understand: when any beings in the realm of beings reach the end of taints, all of them abide together in a single taste within the flavor of liberation. You should now understand: although I say that beings gather in the equality of afflictions, this is not truly a gathering. Why is that? It is like a great wind whirling up and blowing all the mosquitoes and insects together into one place; but when the wind stops, each one scatters in every direction. In the same way, all kinds of beings, each bound by the wind of karma, may fall into the hells and gather there together; bound by the wind of karma, they may at times gather together among hungry ghosts; or among animals, they gather together; and so on."

The sage spoke again: "O One Who Knows All Consciousnesses, O All-Knowing One! Please explain this for me: If certain beings were born among humans in past lives and gathered together, how can we know today that they are now present here? And further — whether among animals or among hungry ghosts — how can we know those who once gathered together in past lives? Please explain this to me."

The Buddha said: "Great sage, when beings who once gathered together in the hell realms in a past life meet again in the present life, their hearts are not happy—they give rise to anger and resentment. Sometimes they get headaches, or they lose control of their bladder and bowels. You should know that these people have the marks of having previously gathered together in the hell realms. When such signs appear, you should recognize: 'This person and I have definitely dwelt together in the hell realms before.'"

Then the Great Sage said to the Buddha again: "O one who has attained the great stillness, O one who knows all things! Please tell me further: if in a former life someone once came from among the animals, passing through tens of millions of bodies in one place—how can this be known?"

The Buddha told the great sage: "If those beings are reborn among humans, whenever they see one another, they form resentment and enmity, always looking for an opportunity, thinking, 'Where can I find a chance against them?' This is the sign of those who have lived together in the animal realm. You should know: 'I have certainly lived together with them in the animal realm.'"

If someone has come from a place among the hungry ghosts, they always delight in foul and filthy things, and are filled with greed for food and breath. Even if they want to give to others, their mind cannot let go—they become stingy, greedy, and attached. Or when they see others with wealth and power, jealousy arises in their heart, and they constantly wish to obtain that person's possessions. When you see these signs, you can be certain that they have come from the same place as you—among the hungry ghosts.

If two people who were together in a past life meet again in this life, desire will arise between them.

At that time, the Great Sage Weidengguang again spoke to the Buddha: "If in a past life they were together in the heavenly realm in the same place, how can they be recognized when they meet again in this world?"

The Buddha said: "Great sage, if beings were once together born among the gods and now, having been reborn among humans, meet one another, they draw each other in from afar through the way of the eyes alone, and feel mutual fondness. When such a sign is present, it is certain that they have gathered together before among the gods. By observing such signs, one can know how beings have gathered together."

At that time, the great sage, hearing these words, was overjoyed, leaping with delight, and gave rise to a rare and precious thought. He then said to the Buddha: "World-Honored One, only now do I understand that those beings can truly be called greatly deluded—how can they be so lost and confused, never seeking to learn and practice the wisdom of the all-knowing Buddha?"

At that time, the World-Honored One again spoke to the great seer: "You just asked me how many subtle parts make up the inner being of sentient beings. Great seer, if the being of sentient beings could be grasped, then that being could be divided into subtle parts, long and short. You should know: suppose there were a person blind from birth, and another person asked him, 'Sir, what is white like?' What do you think — since he has never seen it, could he say, 'It is like this, and this is what that color is like'?"

The immortal replied, "Since that person did not clearly see the form, how dare he make such a definite judgment?"

The Buddha said: "That is so, that is so, great seer. Ordinary people are like those born blind: they do not see the nature of living beings, and they cannot rightly say, 'Living beings have such and such a subtle inner nature, long or short, coarse or smooth.'"

"Furthermore, great sage, the eye is not a being, nor are the ear, nose, tongue, body, or mind a being. The conditioned aggregates are not a being either. The eighteen elements and the twelve links of dependent origination are not a being. Even the name 'being' cannot be found. Nor is a being to be found in inner emptiness, outer emptiness, or both. Why is that? Great sage, you should know: the eye is merely a label, for it does not truly come together as a fixed thing. The ear, nose, tongue, body, and mind are merely labels, for they do not truly come together as fixed things. The five aggregates are merely labels, for they do not truly come together as fixed things. The thirty-six kinds of impure substances are all merely labels, for they do not truly come together as fixed things. In this way, no being can be found at all. Nor does a being exist because form and other sense objects come together in combination. Form and the other sense objects are each distinct, separate, and scattered. These dharmas too are not a being. There is no life, no nourishment, no owner, no person, and no self—none of these can be found.

"Furthermore, great sage, if there were any sentient beings at all, the Tathagatas would not need to teach the Four Noble Truths in their fourfold form. But because in truth there is no inherent nature of sentient beings, all Buddhas and Tathagatas attain these teachings, and by following them and practicing them in this way, they attain the Tathagata's body."

At that time, the Great Sage Sovereign Light, wishing to attain all-encompassing wisdom, made a great and profound vow, saying: "World-Honored One, even if there were a great pit of fire spanning an entire eon, and I were to remain within it; even if there were a great mountain like Mount Sumeru, steep and towering, rising all the way up to the Akaniṣṭha Heaven, and in that moment I were to fall from its summit; even if there were a massive fire, as vast as the fire at the end of an eon, with such flames blazing fiercely, scorching my body with fivefold heat—if the days were long, with a single day lasting as long as an entire eon, and such an eon measured by thirty days as one month, and twelve full months as one year, and through all such time until the end of that eon, I cultivated these austerities, joyfully and willingly enduring them—I would never for that reason abandon Diligence for even a moment, nor fail to seek all-encompassing wisdom."

At that time, when the Great Sage Weidengguang spoke these words, all the five-superpower sages in the great assembly rose respectfully from their seats, joined their palms toward the Buddha, and said: "World-Honored One, from this day forward, we sages will each strive with courage, diligence, and effort, seeking Supreme Perfect Enlightenment."

After these immortals had spoken, the World-Honored One immediately emitted a light from between his eyebrows. This light was called "That Which Nothing Can Overcome." The white curl of light between the eyebrows of all the Buddhas and World-Honored Ones throughout the ten directions shone in exactly the same way. At that moment, through the power of the Buddha's light, the great earth quaked in six ways: it shook, shook all through, and shook evenly all through; it surged, surged all through, and surged evenly all through; it trembled, trembled all through, and trembled evenly all through; it rose, rose all through, and rose evenly all through; it quaked, quaked all through, and quaked evenly all through; it roared, roared all through, and roared evenly all through. In the east it surged while the west sank; in the west it surged while the east sank; in the south it surged while the north sank; in the north it surged while the south sank; in the center it surged while the edges sank; at the edges it surged while the center sank — and above and below it surged and sank in just the same way.

At that time, the Buddhas and World-Honored Ones of the ten directions, in the sky above Shakyamuni Tathagata, rained down all kinds of flowers, all kinds of excellent incense, and all kinds of heavenly music, allowing the assembly to see and hear whatever they wished.

There were also Gandharva kings, together with countless heavenly beings, who played five kinds of music to delight the Tathagata. And within all those musical sounds arose various voices of praise, singing in honor of the Tathagata. A gentle breeze stirred the heavenly fragrance, and the drifting scent hung in the air, spreading out before the Tathagata and filling the entire sky.

Then all the great bodhisattvas and the entire great assembly who had come from the ten directions leaped with joy. Each of them rained down upon the Buddha all kinds of flowers, all kinds of necklaces, all kinds of precious jewels, all kinds of blended incense, all kinds of flower garlands, all kinds of perfumed ointments, all kinds of powdered incense, all kinds of clothing, and all kinds of banners and canopies. With these countless, boundless offerings, they made offerings to the Tathagata.

Then from other directions, countless immeasurable heavenly beings, all filled with great joy, also rained down from the sky exquisite heavenly mandarava flowers and great mandarava flowers, and offerings such as these, to make offerings to the Tathagata.

At that moment, everyone in the great assembly gave rise to a rare and precious thought. They then took the various fine garments they were wearing and scattered them over the Buddha as an offering to the Tathagata.

At that moment, a great blaze of light — the brilliant radiance that none can overcome — shone upward to the Akanishtha heavens and downward to the Avichi hell. It illuminated everywhere the assemblies of all the Buddhas in the ten directions, encircling all those Tathagatas. Having circled them, this great light came back from there and entered the crown of the World-Honored One's head.

At that time, the Elder Subhuti rose from his seat, approached the Buddha, and bowed his head at the Buddha's feet. After bowing, he knelt on his right knee, joined his palms together, and spoke these verses:

At that time, the World-Honored One said to the elder Subhuti, "Do you now see this Great Immortal Flaming Radiance?"

Subhuti replied, "Indeed, World-Honored One. I have seen it. I have seen the true practitioner."

At that time, the World-Honored One again spoke to Subhuti, saying: "Subhuti, you should know that the great sage Radiant Light, after passing through the present era of a thousand buddhas, will come to a later kalpa also named 'Bhadra.' In a realm called 'Moon Sovereign,' he will attain buddhahood, bearing the name Vipashyin Tathagata, Worthy One, Perfectly Enlightened, complete in the ten titles."

"Subhuti, you should know this: when the Tathagata Vipashyin appeared in the world, all those who heard this Buddha's name gained benefit without exception—just like a wish-fulfilling jewel that satisfies every wish according to one's heart."

"Furthermore, Subhuti, you should know: in this assembly, eighty-four thousand celestial sages, upon hearing this Dharma teaching, have all attained the stage of non-retrogression. When Maitreya descends to this world, they will fully complete the vows and practices of the ten stages. After three thousand kalpas have passed, they will attain Buddhahood, with the title Awesome Light Tathagata, Arhat, Perfectly Enlightened One. Also in this great assembly, countless billions of Bodhisattvas, upon hearing this Dharma teaching, have all attained the Shurangama Samadhi, the Supreme Wisdom and Power Samadhi, the Tathagata's Empowerment Samadhi, the Illusion-Like Samadhi, the Samadhi That Subdues the Four Great Elements, the Mind-King Samadhi, the Ocean Treasury Samadhi, the Taming and Adorning Samadhi, the True Mind Treasury Samadhi, the Pure Samadhi, and so forth. Furthermore, billions of celestial beings as numerous as the sands of the Ganges have all attained the patient acceptance of the non-arising of all phenomena. Countless hundreds of thousands of monks, nuns, laymen, and laywomen have all attained the fruit of Arhatship. And countless beings as numerous as the sands of the Ganges—gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans—who had not yet aroused the aspiration, have all brought forth the mind of supreme, perfect enlightenment."

"Subhuti, you should know that I release this light because I see such great benefit in it."

At that time, the World-Honored One again extended his tongue, covering his entire face. From that tongue came various colors and various lights—namely blue, yellow, red, white, purple, deep blue, violet, red, light blue, gold, crystal, and so on. After these radiant lights shone throughout the ten directions, reaching countless boundless worlds, they returned and entered back into the Tathagata beneath his feet.

At that time, the Bodhisattva Inexhaustible Intention rose from his seat, bared his right shoulder, placed his right knee on the ground, knelt with palms joined, and said to the Buddha: "World-Honored One, the Tathagata never displays the mark of his tongue without a cause or condition. We beg you, World-Honored One, to tell us: for what cause, for what reason, does he display the mark of his tongue and emit this radiance?"

The Buddha said to the Bodhisattva Inexhaustible Intention: "Good man, it is for the sake of sentient beings who lack faith that I display this sign of the tongue. The Tathagata, the World-Honored One, would never use this sign of the tongue's root to speak falsehoods."

At that time, the Bodhisattva Inexhaustible Intention again spoke to the Buddha: "World-Honored One, if in future ages good men and good women were to explain even a single sentence or a single verse of this sutra to others, how great would their merit be? Please tell us."

The Buddha said: "Good man! If someone were to take all the necessities of life seen by the eyes of all the Buddhas and World-Honored Ones throughout the ten directions, and offer them to all the Buddhas and World-Honored Ones of the ten directions, continuing until they enter great parinirvana, and after their parinirvana, further build stupas for their relics with all kinds of precious treasures—if instead someone were to take even a single sentence or a single verse from this true Dharma text and explain and proclaim it clearly for others, the merit they gain would be greater than that. Furthermore, good man, if when this Dharma text is being taught, someone is able to praise it, saying 'Excellent! How wonderful!'—you should know that all Buddhas together praise that person. If someone makes offerings to this scripture, you should know that person is making offerings to me in person."

At that time, the World-Honored One looked out over the great assembly. Having surveyed the assembly, he addressed them, saying: "Good men, wherever this sutra is found, in that very place all Buddhas together turn their mindful attention. Good men, you should know that in future ages, within the land of Jambudvipa, this sutra will be a great medicine for living beings. If someone is able to read this sutra aloud themselves, or teaches others to read it—whether once, twice, or three times—you should know that such a person has themselves requested the Tathagata to turn the wondrous wheel of Dharma. If a good man copies out this sutra himself, or teaches others to copy it, you should know that person is upholding the entirety of all Buddhas' profound Dharma treasury, will always attain joy, quickly gain peace and happiness, and in future ages will become a Buddha. If there are good men or good women who are destined to fall into hell, they will never hear this wondrous sutra. Good men and good women who are able to hear this wondrous sutra, after casting off this body, will certainly be reborn in a pure land.

"Furthermore, if a good man or good woman hears this sutra, rejoices upon hearing it, embraces it with faith and joy, and extensively reads, recites, and explains it for others, you should know that such a person will quickly attain Enlightenment. Before long, they will be complete in the six sense faculties and pure in the five eyes, and at the time of death, they will not lose Right Mindfulness. They will also attain countless boundless hundreds of thousands of samadhi gates and dharani gates — namely, the samadhi of entering all Buddhas, the universally illuminating and vigorously advancing samadhi, the samadhi of the treasury of total retention, the samadhi of the topknot jewel seal, the samadhi of the consecration stage, and the samadhi of the contemplation seal. They will further attain the wordless dharani, the dharani that nothing can subdue, the dharani that resolves doubt, the dharani that decisively determines the true meaning of Suchness — countless boundless hundreds of thousands of dharanis such as these. They will also attain the five supernatural powers, and within the realm of birth and death, their Right Mindfulness will remain undisturbed."

At that time, the World-Honored One said to Manjushri, the great bodhisattva: "Good man, because you have already made offerings to countless hundreds of thousands of Buddhas, I entrust this Dharma to you. In future ages, you should widely explain this root of Dharma to others. Manjushri, what do you think? You have in the past made all kinds of offerings, shown all kinds of respect, and paid all kinds of homage to the Buddhas. Can the merit from all this be measured or its limits reached?"

Manjushri replied, "No, World-Honored One!"

The Buddha said: "Manjushri, if in the future, in this Saha world during the age of the five impurities, you widely proclaim and spread this text of the Dharma, the merit you gain will be far greater than that. Manjushri, in the presence of the past World-Honored Ones, though you made offerings of various robes and the four requisites, always keeping them plentiful, you never once skillfully explained this text of the Dharma for the sake of others. Because of this, you still had much fault in relation to those Buddhas. If, in relation to those past Buddhas, you had not made offerings even to a single Buddha, but could widely explain this profound and wondrous text of the Dharma for others, you should know that this alone is to have perfectly made offerings to all Buddhas, all World-Honored Ones, and to be without fault."

When the Buddha finished teaching this sutra, Manjushri and the other bodhisattvas, along with Wei Deng Guang and all the immortals and their followers, as well as the eight classes of heavenly beings and dragons, and all the ghosts and spirits—the entire great assembly—rejoiced at what the Buddha had taught and faithfully put it into practice.

Great Radiance Sage's Questions Sutra