The Play in Full
Turning the Wheel of Dharma

Monks, at that point the Thus-Gone One had accomplished everything he had to do. [F.193.a] With nothing more to achieve, all his fetters had been cut. All negative emotions had been cleared away, along with his mental stains. He had conquered Māra and all hostile forces, and [403] now he joined the Dharma-way of all awakened ones. He had become omniscient and perceived everything. He possessed the ten powers and had discovered the fourfold fearlessness. All the eighteen unique qualities of a buddha had unfolded within him. Equipped with the fivefold vision, he surveyed the entire world with the unobscured eye of an awakened one and began to reflect:

“To whom should I teach this Dharma for the very first time? Who is pure, kindhearted, easy to train, and a good teacher able to purify others? Who has little desire, anger, and delusion? Who is open-minded and suffers because of never having heard the Dharma? Such a person I should teach first of all. One who understands my teaching will not turn against me.”

Then, monks, the Thus-Gone One thought to himself, “Rudraka, the son of Rāma, is pure and kindhearted. It is easy for him to make others understand and purify them. He has only little desire, anger, or delusion. He is also open-minded, and now suffers because he has never heard the Dharma. He instructs his students in the practice of disciplined conduct that leads to a state of mind that is neither conscious nor unconscious. Now, where is he staying?”

At that moment the Thus-Gone One realized that Rudraka had died just one week before. The gods, too, bowed their heads to the Thus-Gone One’s feet and said, “Lord, that is how it is. Well-Gone One, that is how it is. Rudraka, the son of Rāma, died just one week ago.”

Monks, at that point I had the thought, “Oh no, how sad that Rudraka, the son of Rāma, died before hearing this well-prepared teaching! If only he had received my teaching, he would surely have understood it. [F.193.b] To him I would have explained this Dharma for the first time, and he would not have turned against me.”

Monks, the Thus-Gone One again thought, “Now, where could there be another being who is pure and easy to train? Who would have all these qualities and not react against the teaching of Dharma?”

Monks, it then occurred to the Thus-Gone One, “Ārāḍa Kālāma is pure and has all the other qualities. He would not react against the teaching of Dharma.” So the Thus-Gone One wondered, “Where would he be now?” Wondering, he realized that Ārāḍa Kālāma had passed away just three days earlier. [404]

The gods from the pure realms further clarified that matter for the Thus-Gone One, saying, “Lord, that is how it is. Well-Gone One, that is how it is. Ārāḍa Kālāma died just three days ago.”

The Thus-Gone One then thought, “Oh no, how sad that Ārāḍa Kālāma died before hearing this well-prepared teaching!”

Monks, at that point the Thus-Gone One once again reflected, “What other being is pure, has a good heart and all the qualities, and would not react against my presentation of the Dharma?”

Monks, it then occurred to the Thus-Gone One, “My five ascetic companions are pure and goodhearted. They will make good teachers who are able to purify others. They have but little desire, anger, or delusion. They would be open-minded, and they are now suffering because of not having heard the Dharma. When I was practicing under hardships, they helped me. They will understand the Dharma taught by me, and they will not turn against me.”

Monks, at that point the Thus-Gone One decided, “My five ascetic companions will be the ones to whom I shall teach the Dharma for the first time!” [F.194.a]

Monks, the Thus-Gone One now further thought, “Where might these five companions be staying?” Scanning the entire world with his eye of an awakened one, he saw the five ascetics staying in the Deer Park in Vārāṇasī by a hill known as the Hill of the Fallen Sages.

After seeing this, he thought to himself, “If I teach these five excellent ascetics the Dharma before I teach anyone else, they will understand my Dharma when I teach it for the very first time.”

Why is that? Monks, they have already practiced and they already possess pure qualities of accomplished scholars. They are intent on the path to liberation and are free from obstructing forces. [405]

Now, monks, having reflected in this way, the Thus-Gone One arose from the seat of awakening, making the trichiliocosm tremble. In due course, passing through the country of Magadha, he set off on his way to Kāśi. In Gayā, not far from the seat of awakening, an Ājīvika mendicant spotted him from afar. Seeing the Thus-Gone One approaching, he came up to him and stood to one side.

As he stood to one side, monks, the Ājīvika first made a pleasing conversation about various things with the Thus-Gone One, saying, “Venerable Gautama, your senses are calm, and your skin is bright, pure, and of yellow hue. Just as the autumn season, which is white and bright, becomes of yellow hue, so too your senses, Lord Gautama, are bright, and your round face is perfectly pure. Just as when the ripe fruit of the tāla tree is nipped off its stem, the severed area immediately becomes yellow, bright, and perfectly pure, [F.194.b] so too, Gautama, are your bright senses and your perfectly pure round face. Just as a necklace made of gold from the Jambū River, whose surface has the excellence of a shining meteor, when well fashioned by a skillful son of a goldsmith and thrown onto a white cloth becomes of vivid color, resplendent, perfectly pure, and exceedingly bright, just so, Venerable Gautama, are your calmed senses, bright skin color, and your perfectly pure round face. Venerable Gautama, with whom did you practice religion?”

Monks, the Thus-Gone One replied to the Ājīvika with this verse:

The seeker then asked, “Gautama, surely you are not telling me that you have become a worthy one?” [406]

The Thus-Gone One replied:

The seeker asked further, “Gautama, surely you are not telling me that you have become a victorious one?”

The Thus-Gone One replied:

The mendicant then asked, “Venerable Gautama, where will you go now?”

The Thus-Gone One replied:

“May this come to pass, Gautama!” replied the Ājīvika. “May this come to pass!” The mendicant then took off toward the south while the Thus-Gone One went north.

Monks, at this point Sudarśana, the king of the nāgas, invited the Thus-Gone One to stay with him in Gayā for some refreshments. The Thus-Gone One then proceeded to Rohitavastu and on toward Uruvela-Kalpa, Anāla, and the town of Sārathi. Monks, in all those places the laypeople invited the Thus-Gone One to stay and refresh himself.

In due course he arrived at the banks of the great river Ganges. [407] Monks, at that time the great river Ganges was swollen and flowed on the same level as its banks. Now, monks, since the Thus-Gone One wanted to cross the river, he approached a ferryman about this.

The ferryman told him, “Gautama, you must pay the crossing fee.”

The Thus-Gone One replied, “Sir, I do not have any means to pay the crossing fee.” Then he flew through the air from one shore to the other.

When the boatman saw this, he felt great regret, thinking, “Oh no, how sad! How could I refuse to give a ferry ride to such a venerable man worthy of being served!” He then fainted and fell to the ground.

Later the boatman recounted the story to King Bimbisāra: “Your Majesty, when I asked the mendicant Gautama to pay the crossing fee, he told me that he did not have money to pay the fare. Instead he just flew through the air from one bank to the other!” When King Bimbisāra heard this, he waived the crossing fee for monks from that day onward.

Monks, in this way the Thus-Gone One traveled through the land. Finally he arrived at the city of Vārāṇasī. At dawn he dressed, put on his mendicant robe, and took his alms bowl. Then he entered the city of Vārāṇasī to seek alms. [F.195.b] Soon he had acquired enough offerings and sat down for his meal.

He then proceeded to the Deer Park by Hill of the Fallen Sages to meet his five former companions. The five companions could see the Thus-Gone One approaching from a distance, and they began to scheme:

“Venerable ones, look, here comes that mendicant Gautama, that lazy, gluttonous one who has given up on his ascetic practices. Before, when he practiced austerities, he never managed to manifest any deep wisdom derived from the teachings of superior humans. How much worse are things now! He is not to be emulated as he walks around eating proper food and doing easy practices. [408] That lazy glutton! None of us should approach him to greet him or rise when he comes. Don’t help him by holding his robes or his offering bowl. Don’t offer him food or drink for refreshment, nor a place to rest his legs. We can, however, set up some spare seats and say, ‘Venerable Gautama, these are spare seats. If you like, you may sit.’ ” The venerable Ājñāta­kauṇḍinya did not agree with this, but he did not voice his opposition, either.

Monks, the closer the Thus-Gone One came to his five former companions, the more uncomfortable they felt in their seats and wanted to stand up. They felt like birds caught in a cage with a fire burning below.

Just as birds tormented by a fire wish nothing more than to take off quickly and fly away, the closer the Thus-Gone One came to the five companions, the more uncomfortable they felt in their seats and wanted to get up. The reason they felt this way is that no living being is able to remain seated when beholding the Thus-Gone One. So the closer the Thus-Gone One came to the five companions, [F.196.a] the more overwhelming his splendor and radiance became. They began to quiver in their seats, and then their prior plan fell apart completely and they all stood up from their seats.

One went to greet him. One approached him and held his robe and alms bowl. One prepared a seat for him. One made a footrest. One brought water to wash his feet and said, “Welcome, Venerable Gautama! Welcome, Venerable Gautama! Please sit on this seat that we have laid out.”

Monks, the Thus-Gone One indeed sat on the seat that had been arranged, and the five companions, who tried to make [409] diverse, happy, and pleasing conversation with the Thus-Gone One, sat a little apart. They spoke to the Thus-Gone One in the same way the Ājīvika had addressed him earlier:

“Venerable Gautama, your senses are calm, and your skin is bright, pure, and of yellow hue. Just as the autumn season, which is white and bright, becomes of yellow hue, so too your senses, Lord Gautama, are bright, and your round face is perfectly pure. Just as when the ripe fruit of the tāla tree is nipped off its stem, the severed area immediately becomes yellow, bright, and perfectly pure, so too, Gautama, are your bright senses and your perfectly pure round face. Just as a necklace made of gold from the Jambū River, whose surface has the excellence of a shining meteor, when well fashioned by a skillful son of a goldsmith and thrown onto a white cloth becomes of vivid color, resplendent, perfectly pure, and exceedingly bright, just so, Venerable Gautama, are your calmed senses, bright skin color, and your perfectly pure round face. Venerable Gautama, with whom did you practice religion?”

The Thus-Gone One answered the five companions, “Monks, do not address the Thus-Gone One as ‘venerable,’ meaning ‘long-lived,’ or you will have failure, adversity, and unhappiness for a long time. Monks, I have actualized immortality and the path that leads to immortality. Monks, I am the awakened one, the omniscient one, the all-seeing one. I have become tranquil and have exhausted all faults.

“Monks, being the master of phenomena, I will teach you the Dharma. Come, listen and understand. Listen intently with open ears, and I will give you instruction and guidance. When I teach and guide you, you will also relinquish all faults and be liberated within a stainless and insightful state of mind. [F.196.b] When you attain realization, you will proclaim: ‘Our births have been exhausted. The religious life has been led. That which ought to be done has been done‍—and nothing else. We therefore know an existence different from this ordinary life.’

“Did you not, monks, earlier say to yourselves: ‘Venerable ones, look, here comes that mendicant Gautama, that lazy, gluttonous one who has given up on his ascetic practices. Before, when he practiced austerities, he never managed to manifest any deep wisdom derived from the teachings of superior humans. How much worse are things now! He is not to be emulated as he walks around eating proper food and doing easy practices. That lazy glutton! None of us should approach him to greet him or rise when he comes. Don’t help him by holding his robes or his offering bowl. Don’t offer him food or drink for refreshment, nor a place to rest his legs. We can, however, set up some spare seats and say, “Venerable Gautama, these are spare seats. If you like, you may sit.” ’ ”

Monks, as soon as the Thus-Gone One had uttered these words, every extremist symbol and banner that the five companions were wearing disappeared in an instant. Instead they each now found themselves dressed in the three robes of a mendicant with an alms bowl and their head shaven. Even their behavior was as if they had already been ordained for a hundred years. This truly was their “going forth”; this very ordination became the essence of monkhood.

Monks, right away the five monks bowed at the Thus-Gone One’s feet and confessed their wrong behavior. In the Thus-Gone One’s presence, [410] they developed their recognition of him as their teacher, as well as their love, devotion, and respect for him. Out of devotion they then gave the Thus-Gone One a refreshing and cleansing bath in a lotus pond with lotuses of many different colors.

Monks, after the Thus-Gone One had been refreshed by his bath, he thought to himself, “Where did all the previous thus-gone ones, the worthy ones, the perfect buddhas, turn the wheel of Dharma?”

Monks, at whichever place the previous thus-gone ones, the worthy ones, turned the wheel of Dharma, at that place there appeared one thousand jewel thrones, made of seven kinds of jewels. Then the Thus-Gone One, out of respect to the thus-gone ones of the past, circumambulated the first three thrones and then sat down crossed-legged on the fourth throne like a fearless lion. [F.197.a] The five monks prostrated to the Thus-Gone One with their heads at his feet and then sat down before him.

Monks, at that point the Thus-Gone One’s body began to emit light rays that filled this trichiliocosm with bright light. This light illuminated the inhabitants of the entire world who were steeped in evil and darkness. The color and brilliance of this light even outshone that of the sun and the moon, those magical planets that are otherwise so highly praised for their great power. The light shone so brightly that it illuminated even places so dark that those beings who are born there cannot see their hands, even if they hold them right in front of their faces. Now even those beings were bathed in light so bright that they immediately saw and acknowledged each other, saying, “Oh my, there are other beings here! There really are!”

Then the whole trichiliocosm began to shake in six different ways and exhibited eighteen great signs. [411] It began to quiver, tremble, quake, wobble, thunder, and roar, each in three degrees of intensity. The world shook so violently that when the edge was down, the center was up; when the edge was up, the center was down; when the east was down, the west was up; when the west was up, the east was down; when the north was down, the south was up; when the north was up, the south was down.

At that point one could hear all sorts of pleasant and cheerful sounds. There were sounds that inspired love and made everyone serene. [F.197.b] There were inviting and refreshing sounds impossible to describe or imitate, agreeable sounds that do not produce fear. At that moment there was not a single being anywhere that felt hostile, frightened, or anxious. At that moment even the light of the sun and moon and the splendor of the gods, such as Śakra, Brahmā, and the world protectors, could not be perceived anymore. All beings who were living in the hells along with those born as animals and all those in the world of the lord of death became instantaneously free from suffering and filled with every happiness. No being had any emotion, such as hatred, delusion, envy, jealousy, pride, hypocrisy, arrogance, wrath, malice, or burning anguish. At that moment all sentient beings felt love for each other, wished each other well, and saw each other as parents and children. Then, from within the array of light, these verses rang out:

Monks, in order for the Thus-Gone One to turn the wheel of Dharma at the Deer Park by the Hill of the Fallen Sages in Vārāṇasī, the earth gods now formed a great circle around the Thus-Gone One. The circle was wonderful and beautiful to the eye. It was enormous with a circumference of seven hundred miles, and the gods adorned the sky above it with parasols, victory flags, banners, and canopies.

The gods from the desire and form realms then offered to the Thus-Gone One eight million four hundred thousand lion thrones, accompanied by this request: “Please consider us with love and take your seat on this throne. We pray that the Blessed One will then turn the wheel of Dharma.”

Monks, at that time from all directions‍—east, south, west, and north, above and below‍—many millions of bodhisattvas who had made previous aspirations for this occasion came forth. They all bowed down at the feet of the Thus-Gone One and requested him to turn the wheel of Dharma. All the powerful gods in this billionfold universe, such as Śakra, Brahmā, the world protectors, and the other ones with the title of ‘great lord,’ [F.198.b] bowed their heads to the Thus-Gone One’s feet. They all requested the Thus-Gone One to turn the wheel of Dharma with these words:

“May the Blessed One now turn the wheel of Dharma for the benefit and happiness of many beings, for the love of the world, for the well-being and happiness of great numbers of beings, both gods and humans. Well-Gone One, please make this offering of Dharma. Lord, please shower the rain of Dharma! Unfold the great victory banner of the Dharma! Blow the great conch of the Dharma! Beat the great drum of the Dharma!”

About this, it is said:

Monks, at that point a bodhisattva, a great being, known as the One Who Turns the Wheel When the Intent Is Formed, offered a Dharma wheel to the Thus-Gone One. It was an exquisite wheel adorned with all kinds of jewels, gems, and various other embellishments. It had a hub, a rim, and a thousand spokes. It was adorned with flower garlands, lattices of gold, tassels with bells, and the motifs of an elephant in rut, a filled vase, and a swastika. The wheel was adorned with various marks of auspiciousness, beautifully wrapped in divine fabrics and dyed in different colors. It was strewn with flowers of the heavens, adorned with fragrant garlands, and rubbed with perfumed ointments.

In this way it was a wheel as beautiful as can be. It came about through the power of previous aspirations made as the Bodhisattva had trained. It was truly a suitable offering to the Thus-Gone One. [F.199.b] Since all the previous thus-gone ones in succession had accepted this wheel, it possessed the unbroken blessings of all the buddhas. In fact this wheel had previously been turned by all former thus-gone ones, worthy ones, perfect buddhas, and therefore it was now offered to the Thus-Gone One to turn.

Once he had made his offering to the Thus-Gone One, the bodhisattva joined his palms and praised the Thus-Gone One with these verses:

Monks, the Thus-Gone One now spent the first part of the night in silence. During the middle part of the night, he gave an eloquent talk. Finally, during the last part of the night, he summoned the five excellent companions and said:

“Monks, there are two extremes that you should avoid when you have taken ordination. First do not follow self-indulgence, which is shallow, worldly, ordinary, [F.200.a] unworthy of a noble one, and attended by undesired consequences. In the long run it will prevent you from practicing your religion. You will become distracted and unable to develop nonattachment. You will not enter into the state of cessation nor develop higher knowledge, or attain the perfect awakening of nirvāṇa. On the other hand, straying from the middle way, you will not pass beyond suffering. If you mistreat your body so that it suffers and is harmed, you will face difficulties as can be observed right now, and in the future even further misery will fall on you.

“Monks, the Thus-Gone One teaches the Dharma by showing the middle way that does not fall into either of the two extremes. The Dharma that he teaches is one of correct view, intention, [417] speech, action, livelihood, effort, mindfulness, and concentration.

“Monks, there are also four truths of the noble ones. What are these four? Suffering, the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering.

“What is suffering? It is the pain that accompanies birth, growing old, falling sick, and dying. It also includes the suffering of meeting the unpleasant and parting from the pleasant. Not finding what is being sought is also suffering. In short the five perpetuating aggregates are suffering. This is what we call suffering.

“What is the origin of suffering? It is the craving that perpetuates existence, which is attended upon by the passion for enjoyment, and which finds pleasures here and there. That is the origin of suffering.

“What is the cessation of suffering? It is the complete and dispassionate cessation of craving that perpetuates existence, which is attended upon by the passion for enjoyment, and which finds pleasures here and there. This is the cessation of suffering.

“What is the path that leads to the cessation of suffering? It is exclusively the eightfold path of the noble ones. [F.200.b] This is the path that starts with correct view and ends with correct concentration. It is called the path that leads to the cessation of suffering‍—a noble truth.

“Monks, these four truths are the truths of the noble ones.

“Monks, this teaching I had not heard previously. I understood it by intensely and introspectively focusing my mind on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, this teaching I had not heard previously. I understood it by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, this teaching I had not heard previously. I understood it by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, this teaching I had not heard previously. I understood it by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest. [418]

“Monks, within this teaching that I had not heard previously, suffering must be known. This I understood by focusing intently on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, within this teaching that I had not heard previously, the origin of suffering must be abandoned. This I understood by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, within this teaching that I had not heard previously, [F.201.a] the cessation of suffering must be actualized. This I understood by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, within this teaching that I had not heard previously, the path that leads to the cessation of suffering must be practiced. This I understood by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, within this teaching that I had not heard previously, I have fully understood suffering. This I did by focusing intently on suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, within this teaching that I had not heard previously, I have abandoned the origin of suffering. This I did by focusing intently on the origin of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, within this teaching that I had not heard previously, I have actualized the cessation of suffering. This I did by focusing intently on the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, within this teaching that I had not heard previously, I have practiced the path that leads to the cessation of suffering. This I did by focusing intently on the path that leads to the cessation of suffering. In this way my wisdom, vision, understanding, intellect, intelligence, knowledge, and insight became manifest.

“Monks, in this way I genuinely contemplated each of the four truths of the noble ones while I recited them three times. Still I did not develop the wisdom that sees their twelve aspects. Monks, therefore I did not make any claims of having awakened to unsurpassable, perfect and complete buddhahood, and I still lacked the insight of wisdom.

“However, monks, once I had recited the four truths of the noble ones three times, I developed the wisdom that sees their twelve aspects. At that point my mind was free and my insight was now free and pure. Monks, at that point I declared that I had awakened to unsurpassable, perfect and complete buddhahood. My wisdom vision had been developed, my births had been exhausted, I had carried out my religious practice, I had done what needed to be done, and I will not have another life.”

On this topic, it is said: [419]

At that point the bodhisattva, the great being, Maitreya said to the Blessed One, “Lord, these bodhisattvas, the great beings, who reside in the ten directions of the world, would like to hear from you in person in order to learn how you turn the wheel of Dharma. [F.202.b] Therefore, Lord, please be kind enough to explain what kind of wheel is the wheel of Dharma, which has been turned by the Thus-Gone One, the Worthy One, the Perfect Buddha.”

The Blessed One replied, “Maitreya, the wheel of Dharma is profound because it cannot be grasped by the intellect. This wheel is hard to see because it is beyond duality. This wheel is hard to comprehend because it is not an object of conceptual investigation. This wheel is hard to discern because it is related to the sameness of wisdom and consciousness.

“This wheel is without any blemishes because it leads to the attainment of liberation, which is free from any obscurations. This wheel is subtle because it cannot be exemplified. This wheel is essential because it leads to the attainment of vajra-like wisdom. This wheel is indestructible because it preexists its own turning.

“This wheel is without mental elaboration because it is devoid of the sources of conceptual thinking. This wheel is undisturbed because of its infinite steadiness. This wheel encompasses everything because it is equal to the sky.

“Maitreya, this wheel of Dharma has the nature of the essence of all phenomena. It is a wheel with the power to teach. It is a wheel beyond birth, cessation, and enduring. It is a wheel without the all-ground. It is a wheel of the Dharma-way of nonconceptuality to its full extent.

“It is a wheel of emptiness, a wheel of signlessness, a wheel free of any intent. It is a wheel of the unconditioned, a wheel of solitude, a wheel without desire, [423] a wheel of cessation, and a wheel that engages with the enlightened mind of the thus-gone ones.

“It is a wheel that is unconfused regarding the realm of phenomena, a wheel that is undisturbed concerning authentic limit. It is a wheel without attachment and obscuration. [F.203.a] It is a wheel free from the two extreme views in the understanding of interdependence. It is a wheel without disturbance within the realm of phenomena beyond center and edge.

“It is a wheel of the effortless and ceaseless activity of the Thus-Gone One. It is a wheel beyond activity and nonactivity. It is a wheel utterly ungraspable. It is a wheel beyond effort and effortlessness, an inexpressible wheel. It is a wheel that is like the nature of phenomena. It is a wheel of entering the sameness of all phenomena within a single sphere.

“It is a wheel that never reverses and continuously bestows guidance and blessings on sentient beings that are deprived of freedom. It is a wheel of entering the way of the ultimate truth, which assumes nonduality. It is a wheel that genuinely subsumes the realm of phenomena. This wheel is immeasurable because it transcends all limits.

“This wheel cannot be enumerated because it is beyond something that can be counted. This wheel is inconceivable because it is beyond the realm of conceptual mind. This wheel is unequaled because it is beyond equality. This wheel is inexpressible because it is beyond all paths of audible words.

“It is limitless. It is without example because it is beyond exemplification. It is like the sky; it does not cease, yet neither is it permanent. Accepting interdependence does not disturb its peace; it is infinitely peaceful. It is reality itself. Its nature is none other than that, not like that, or neither.

“It speaks the languages of all beings. It suppresses all demonic forces and defeats the extremists. It is an escape from cyclic existence. It is the entering into the realm of the buddhas. It is understood by noble beings and realized by solitary buddhas. The bodhisattvas embrace it. It is praised by all the buddhas. It is indivisible from all the thus-gone ones. [B18]

“Maitreya, [F.203.b] such is the wheel of Dharma that the Thus-Gone One turns. It is when the Thus-Gone One turns this wheel that he is called a thus-gone one. Then he is called a perfectly awakened buddha, the one who naturally manifests, lord of Dharma, the guide, the perfect guide, the complete guide, the captain, the one with mastery over all dharmas, and the lord of the Dharma.

“He is also called the one who turns the wheel of Dharma, the liberal provider of the gift of Dharma, lord of the offerings, the one who grants offerings perfectly, the one who accomplishes disciplined action, the one who fulfills all aims, the teacher, the one who gives comfort, the hero, and the one who abandons disturbing emotions.

“He is also known as the one who has conquered in battle, [424] the one who hoists the parasol, the victory flag, and the banner, the one who shines, the radiant one, the one who dispels darkness, the torchbearer, the great king among physicians, the perfect healer, and the great remover of pain.

“He is the one who sees wisdom perfectly clear, the one who sees all around, the one who looks all around, the one with eyes in all directions, the one who shines in all directions, the one who lights up the world all around, the one who faces all directions, the universal sun, the universal moon, the one beautiful in every way, and the one who never abides and neither accepts nor rejects.

“He does not feel elated or depressed, and therefore he is known as the one similar to the earth. Since he is unshakable, he is known as like the king of mountains. He is known as the glory of the world because he possesses all the qualities of the world. Since he is clearly superior to the entire world, he is known as the one whose crown cannot be seen. He is called ocean-like because his profundity and depth are hard to fathom.

“He is called the source of the precious Dharma because he has perfected all the precious teachings that lead to awakening. [F.204.a] He is said to be like the wind because he does not rest anywhere. He is known to possess a nonclinging intellect because his mind is nonclinging, unfettered, and liberated. He is called the irreversible Dharma because of his realization that penetrates all phenomena. He is known as the fire-like one because he burns away all disturbing emotions, having given up all pretense.

“He is like the water because he is purified of evil and always has pure thoughts and stainless body and mind. He is like the sky because he has actualized the wisdom of the realm of phenomena, without center or edge, within the range of nonclinging wisdom.

“He is known as the one who abides in a liberated state of unobstructed wisdom because he has abandoned all the different obscuring phenomena. He is called the one with a body that issues forth entirely from the realm of phenomena because he transcends the path of space-like vision. He is called the supreme being because he has no disturbing emotions caused by worldly objects.

“He is called the nonclinging being, the one with the limitless intellect, the teacher of the Dharma that transcends the world, the spiritual preceptor of the world, the physician of the world, the most sublime in the world, [425] the one who is not stained by worldly concerns, the protector of the world, the most excellent in the world, the foremost in the world, lord of the world, the one honored by the world, the ultimate refuge of the world, the one who has gone beyond the world, the light of the world, and the one transcending the world.

“He is called the master of the world, the one who benefits the world, the one who serves the world, the one who knows the world, the one who has become the regent of the world, the excellent recipient of gifts, the one worthy of offerings, [F.204.b] the great field of merit, the great being, the supreme being, the most supreme being, the unexcelled being, the being with no one above, the unequaled being, and the unique being.

“He is called the one who always rests in equanimity, the one who rests in the equality of all phenomena, the one who has discovered the path, the teacher of the path, the one who shows the path, and the one who genuinely abides on the path.

“He is called the one who has transcended the domain of Māra and the one who has conquered the retinue of Māra. Since he is no longer subject to old age and death he is known as the one who discovered the cool quality. He is the one without darkness, the one without pains, the one without yearnings, the one without disturbing emotions, the one who has eliminated hesitation, the one who has conquered doubt, the one without attachment, the one who is free, the pure one, the one without desire, the one without anger, the one without delusion, the one who has exhausted defilements, the one without disturbing emotions, the one with power, and the one whose mind is utterly free.

“He is called the one with the realization of a liberated one, the all-knowing one, the great elephant, the one who accomplishes things that need doing, the one who removes the burdens, the one who postpones his own benefit, the one who has exhausted all bonds to existence, and the one who has been freed by the wisdom of equality.

“He is called the one who has perfected all supreme powers of the mind, [426] the one who has perfected generosity, the most sublime through discipline, the one who has perfected patience, the most sublime through diligence, the one who has discovered higher knowledge through concentration, [F.205.a] the one who has perfected knowledge, and the one who has accomplished aspiration.

“He is called the one who abides in great love, the one who abides in great compassion, the one who abides in great rejoicing, and the one who abides in great equanimity.

“He is called the one who is diligent in gathering sentient beings, the one who has discovered undimmed awareness of everything, the one who is each and everyone’s refuge, the one of great merit, the one possessing great wisdom, and the one with perfect mindfulness, mode of thinking, and intellect.

“He is known as the one who attained the light because he possesses the branches of awakening, such as the foundations of mindfulness, the authentic eliminations, the bases of miraculous powers, the faculties and the powers, as well as tranquility and insight.

“He is the one who crossed the ocean of saṃsāra, the one who came to the other shore, the one who has reached dry land, the one who attained peace, the one who found fearlessness, and the one who is unharmed by the thorns of disturbing emotions.

“He is known as the person, the great person, the lion of a man, the one who is not subject to fear and the thrill of excitement, the elephant, the stainless one, the one who has abandoned the three stains, the knower, the one with the three types of insight, the one who has crossed the four rivers, and the one who has reached the other shore.

“He is known as the member of the royal class because he is the only one who carries the jewel parasol. He is known as the priest because he abandons misguided religions. He is known as the monk because he smashes the eggshells of ignorance. He is known as the spiritual practitioner because he is genuinely beyond attachment to money and gain. He is conversant with sacred knowledge. He is known as the one whose disturbing emotions have departed.

“He is called the powerful one, the holder of the ten powers, the blessed one, the one who has developed physical restraint, the king among kings, the king of Dharma, the one who turns and teaches the sacred and supreme wheel of Dharma, [F.205.b] the one who teaches a Dharma that is without strife, and the one who grants consecration into omniscient wisdom.

“He is the one who is bound with a stainless headband of liberation, great wisdom, and nonattachment. He is the one who possesses the gems of the seven branches of awakening. He is the one who has actualized all the distinctive qualities of the Dharma. [427] He is the one whose round face is gazed upon by all ministers and noble listeners. He is the one who is surrounded by his sons the bodhisattvas, the great beings. He is called the one who is exceedingly gentle through discipline, and the one who can easily predict the future awakening of a bodhisattva.

“He is called the one who is like Vaiśravaṇa, the one who grants the treasury of the seven noble riches, the one who sees clearly, the one who has renounced renunciation, the one who is in possession of all perfect kinds of bliss, the one who fulfills all hopes, and the one who sustains the entire world with assistance and happiness.

“He is said to be like Śakra, holder of the vajra of the power of wisdom, and the one with eyes that see all around. He is known as the one who sees all phenomena with unobscured wisdom, the one who is transformed through wisdom in every respect, and the one who displays the great dance of Dharma.

“He is like the moon, the one that beings never tire of beholding, the one with brilliant light that reaches everywhere, the light that grants friendly disposition and great delight, the light that sees all sentient beings face-to-face, the one that shines on the minds and thoughts of all beings so that they appear exactly as they are, the great array, and the one surrounded by the stars of those who learn and those who no longer learn.

“He is called the one like the disk of the sun, and the one who clears away the darkness of delusion. He is the king who holds the great banner. He is limitless and boundless light. He is the one who illumines all with the great light. He is never confused and so clarifies questions and offers predictions. [F.206.a] He is called the one who has conquered the great darkness of ignorance. He is called the one who perceives everything with the great light of wisdom. He is the nonconceptual one. He is called the one who sends light rays equally to all sentient beings in a limitless manner through his love, care, and great compassion. He is known as the one who possesses the maṇḍala of the profound perfection of wisdom that is hard to gain and hard to behold.

“He is called the one who is like Brahmā, the one whose path of a religious mendicant is exceedingly calm, and the one who is endowed with all the distinctive qualities of conduct on the path of mendicancy. He is the one with the supreme form beautiful to behold. He is the one with calm faculties, the one with the peaceful mind, the one who has perfected tranquility, the one who has obtained ultimate tranquility, the one who has obtained perfect discipline and tranquility, and the one who has perfected tranquility and insight. [428]

“Concealed and with senses subdued, he is very restrained like an elephant. He is stainless, pure, and calm like a lake. He is the one who has fully abandoned all obscurations of habitual tendencies and disturbing emotions. He is endowed with the thirty-two marks of a great being. He is called the supreme being. His body is beautifully embellished with the eighty excellent signs. He is the foremost among men. He is the one with the ten powers, the charioteer of those to be guided by the unexcelled being who possesses the four types of confidence, the teacher, and the one who has perfected the eighteen unique qualities of a buddha.

“He is the one whose physical, verbal, and mental activity is beyond blame. He is endowed with all supreme aspects and therefore is known as the one who has purified the surface of the mirror of wisdom. Because he has realized equality in relation to dependent origination, he is the one who abides in emptiness. Because he realizes the way of the ultimate truth, he is the one who abides in signlessness. Since he is unstained by any undertaking, he abides in wishlessness. [F.206.b]

“Since he cuts the stream of all formations, he is not within the sphere of performance. Since his sphere of wisdom is not disturbed regarding the authentic limit, he is known as the one who speaks the truth. Because he knows suchness, the realm of phenomena, to be like space, neither with nor without characteristics, he is known as the one who unerringly teaches suchness and nothing else.

“Since he understands that all phenomena are like an illusion, a mirage, a dream, a reflection of the moon in water, an echo, and a hallucination, he is known as the one who realizes the teaching that is free of disturbing emotions. Because he produces the cause of passing beyond suffering, he is meaningful to see and to hear. Because he has the heroic capacity to guide sentient beings, he is called the one who strides with unerring steps. Because he has cut through ignorance and the craving for existence, he is known as the one who is free from weariness.

“Because he correctly teaches the liberating path, he is known as the one who has built the bridge. Because he is not sullied by any demonic activities and places, he is known as the one who has defeated the enemies of demons and disturbing emotions. He has genuinely transcended the desire realm and therefore he is called the one who crossed the swamp of desire. He has genuinely transcended the form realm and therefore he is called the one who has put down the banner of pride. He has genuinely transcended the formless realm and therefore he is called the one who hoists the banner of wisdom.

“Because he is endowed with the Dharma body and the wisdom body, he is genuinely beyond all worldly concerns. He is called the great tree because he blossoms with precious wisdom of limitless qualities and is endowed with the fruits of liberation. [429] He is called the one who is like the udumbara flower because it is so rare for him to appear and be seen. He is said to be like the king of gems, the wish-fulfilling jewel, because he has genuinely fulfilled his aim of attaining nirvāṇa according to the way.

“For so long he has practiced renunciation, discipline, hardship, and religious practices in a firm and pure manner without wavering or getting weary, [F.207.a] and therefore he is known as the One with Firmly Planted Feet.14

“For so long parents, monks, priests, spiritual teachers, worthy people, and religious people have been protected and defended by him, and those who have taken refuge with him are never abandoned, so therefore he is said to have the soles of his feet marked with various swastikas, auspicious symbols, and thousand-spoked wheels.

“For so long he has abandoned killing and therefore he is the One with Broad Heels.

“For so long he has inspired others to abandon killing living beings, so he is the One with Long Fingers.

“For so long he has explained the benefits of desisting from killing, so he is called the Protector of Many People.

“For so long he has exerted himself in preparing his own hands and his own body by rubbing them with ghee and sesame oil, and then using his hands for bathing and anointing the bodies of parents, monks, priests, spiritual teachers, and worthy people as part of his devoted service to them, so he is the One with Soft and Smooth Hands and Feet.

“For a long time, with the net of the four means of attracting disciples‍—generosity, kind talk, meaningful actions, and practicing what one preaches‍—he has skillfully trained the multitudes of beings, so he is the One with Webbed Fingers and Toes.

“For so long he has been acquiring increasingly superior roots of virtue, so he is the One with Arched Feet.

“For so long he has circumambulated parents, monks, priests, spiritual teachers, worthy people, and memorials with relics of the thus-gone ones, respectfully listened to the Dharma, painted images, had his hair stand on end, and caused the same rapture in others by teaching the Dharma, so he is the One Who Has the Hair on His Head Curling to the Right.

“For so long, with great skill, he has paid respect and listened to the Dharma, understood it, memorized it, recited it, caused others to understand it, ascertained the meaning and the words, and with a mind of humility offered refuge to beings faced with old age, sickness, and death, [F.207.b] and respectfully explained the Dharma to them, so he is the One with Shanks like an Antelope.

“For so long he has steadfastly applied himself to praising the religious life of monks, priests, and other religious practitioners, and giving them all the necessary supplies. He has given clothing to the naked and never approached another man’s woman. He has explained the virtues of spiritual practice [430] and preserved his self-dignity, and therefore he is the One Who Has His Private Parts Well Sheathed.

“For so long the loving actions of his body, speech, and mind have been directed toward not harming living beings, by means of guarding his arms and legs. Therefore he is the One with Long Hands.

“For so long he has known the right measure in eating and has only eaten a little in a restricted manner. He has given medicine to those weakened by the travails of self-control, never despised the poor or the base, never oppressed those who are without protector, repaired the broken memorials of the thus-gone ones, built memorials, and removed fear from those plagued by anxiety. Therefore he is the One with Proportions of a Perfect Circle like the Nyagrodha Tree.

“For so long he has served parents, priests, monks, spiritual teachers, and worthy ones by washing them, anointing them, and massaging them with oils. When it was cold he has used hot water in the sun, and when it was hot he has used cool water in the shade, offering them comforts depending on the season of the year. He has given them beds and seats covered with soft and pleasant cloth, and to the memorials of the thus-gone ones he has offered fragrant oils, banners of delicate cloth, flags, and threads of silk. Therefore he is the One with Smooth and Fine Skin.

“For so long he has never rejected any sentient being, and instead he has delighted in practicing love and patience while inspiring others to do the same by praising the good qualities of forgiveness and altruism. [F.208.a] To the memorials of the thus-gone ones and the statues of the thus-gone ones, he has offered golden ornaments, golden flowers, gold dust, and silken banners in golden color. He has also offered ornaments, golden vessels, and golden-colored garments. Therefore he is the One with Skin like Gold.

“For so long he has attended scholars and clarified what is virtuous and what is not. He has inquired about what is objectionable and what is not, what is to be practiced and what is not, which dharmas are bad, which mediocre, and which sublime. He has examined the meaning, evaluated it, and gained full certainty. He has cleaned away the insects, spider webs, faded flowers, various weeds, and sand from the memorials of the thus-gone ones. Therefore he is the One with Untangled Hair.

“For so long he has showed respect to parents, leaders, elders, holy people, monks, priests, beggars, destitute beings, and many others who have come to him, satisfying their wishes by providing them with food, drinks, bedding, medicine, clothes, homes, lamps, and all the manufactured necessities of life, plus wells and lotus ponds filled with cool water. Therefore he is the One with the Seven Protuberances.

“For so long he has showed respect to parents, monks, priests, spiritual teachers, and worthy ones, addressing them while bowing or prostrating, and protecting them from danger. [431] He has never shown disrespect to the weak, and never forsaken those seeking refuge. He has never abandoned his firm resolve. For this reason he is known as the One with the Torso like a Lion.

“For so long he has recognized his own faults and never pointed out the faults of others who have stumbled. [F.208.b] He has relinquished the cause of debate and has not engaged in divulging secrets that cause discord among others. In this way he has carefully guarded his speech, actions, and mind, and so he is the One with Broad Shoulders.

“For so long he has showed respect to parents, monks, priests, spiritual teachers, and worthy ones by rising for them, welcoming them, and addressing them honestly. Because he is an expert in the entire commentarial literature, he has been able to restrain beings in their desire to argue and instead has promoted his own Dharma-precepts in a tactful way. He has established others, such as well-intentioned kings and ministers, on the path of Dharma, which has duly furthered the cause of virtue. In this way he has upheld the totality of the teaching of the Thus-Gone One perfectly and inspired others to practice every virtue. For this reason he is the One with Round Shoulders.

“For so long he has given up all possessions and addressed beggars by pleasant names, whichever they may like to hear. Whenever they have approached, he has never felt contempt for them, disappointed them, or turned them away. Duly fulfilling their wishes, he has never wavered in his firm resolve to give up his wealth. For this reason he is known as the One with a Lion’s Jaw.

“For so long he has totally given up divisive talk and has not accepted advice that might lead to dispute, shining with the complete harmony of concord. He has criticized divisive talk and praised the qualities of getting along in complete harmony. Therefore he is called the One with Forty Even Teeth.

“For so long he has abandoned evil ways and adopted the virtue of goodness. He has avoided bad actions and their maturation, and praised good actions and their maturation. He has made offerings of white cloth and food mixed with milk, and he has painted the memorials of the thus-gone ones with whitewash mixed with milk, [F.209.a] while offering them various white flowers and garlands of sumanā, vārṣikī, and dhānuṣkari flowers. Therefore he is the One with Pure White Teeth.

“For so long he has given up laughing at and mocking others. Instead he has made everyone happy, guarded his words, and spoken in a way that has made others happy. Never looking for shortcomings and mistakes in others, he has been striving to make everyone get along. He has never wavered in his firm resolve to teach the same Dharma to everyone. Therefore he is the One with Teeth without Gap.

“For so long he has never harmed nor hurt anyone. Instead he has nursed those stricken by disease and given medicine to the sick. He has never tired of giving all kinds of elixirs to those who needed them. Therefore he is called the Possessor of the Universal Elixir of Elixirs. [432]

“For so long he has never lied or spoken harsh words. Nor has he been rude or dishonest, or sought to humiliate others. Nor has he been unpleasant, or attacked others’ weak points. Instead he has practiced love and compassion and applied himself to making others feel happy and fulfilled. With sympathetic joy, he has spoken words that cause happiness‍—loving, pleasant, and soft words that have touched others, satisfied them, and refreshed their senses. In this way he has applied himself to proper talk and therefore he is the One with the Voice of Brahmā.

“For so long he has regarded sentient beings, with his unhindered vision, as his mothers, fathers, and children. Looking at beggars as if they were his only children, he has been filled with love and compassion and has never disappointed them. With his senses still, he has looked at the memorials of the thus-gone ones with unblinking eyes. He has made a firm resolve to inspire other beings to meet the Thus-Gone One, and therefore he is the One with Deep Blue Eyes. [F.209.b]

“For so long he has given up unintelligent and lowly attitudes and instead has applied himself perfectly to the lofty and vast. He has inspired beings with the feeling of delight for the Dharma. He has never frowned at others but always showed a smiling face. He has sought the presence of all spiritual teachers and, being so predisposed, he has transformed himself into a collection of everything auspicious. Therefore he is said to have eyelashes like a cow.

“For so long he has given up all faults of speech. Instead he has expounded elaborately on the virtues of the listeners, the solitary buddhas, and all who teach the Dharma. He has copied the sūtras of the thus-gone ones, read them, recited them, and explained them to others. Regarding the teachings contained in them, he has been able to differentiate between the words and the meaning, and has been skilled in making others understand the same. Therefore he is the One with a Well-Developed Tongue.

“For so long he has venerated parents, monks, priests, spiritual teachers, and worthy ones by putting his head to their feet. He has praised those who have gone forth and greeted them respectfully, shaved their hair, and anointed their heads with scented oils. To all the beggars he has offered colored powders, chaplets and garlands, and head ornaments. Therefore he is called the One with the Crown Extension, the Top of Whose Crown Cannot be Seen.

“For so long he has encouraged others to make liberal offerings of all sorts and admonished them to follow the teachings of all spiritual friends. Entrusted by those who teach the Dharma, he has gone in all directions without feeling weary in order to serve the buddhas, the bodhisattvas, the solitary buddhas, the noble listeners, Dharma teachers, parents, teachers, and all worthy ones. He has offered them lamps with scented oils of many kinds, and lights and lamps made with oil, ghee, or grass that dispel darkness. [F.210.a] He has beautified the statues of the thus-gone ones with the most exquisite, pleasing things, and adorned them with heaps of milky-white jewels. Because he has made others develop the mind of awakening, [433] his accumulation of virtue has been exceptional. Therefore he is known as the One with the Beautiful, Glowing Tuft of Hair between the Eyebrows That Curls Clockwise and Has an Exquisite Color.

“Because he is endowed with the great strength of Nārāyaṇa, he is called the Great Nārāyaṇa. Because he is endowed with power to tame many millions of demons, he is called the Destroyer of All Adversaries.

“Because he is endowed with the ten powers of the thus-gone ones, he is called the One with the Ten Powers of a Thus-Gone One.15

“He is skilled in knowing what is proper and improper. He gives up the low and minor vehicle and possesses the power of accomplishing the qualities of the Great Vehicle. He employs its inexhaustible power. Therefore he is the One Who Is Skilled in Knowing What Is Proper and Improper.16

“He has the power that comes from knowing the cause and result of all actions in the past, present, and the future. Therefore he is the One with the Power That Comes from Knowing the Cause and Effect of All Actions in the Past, Present, and the Future.

“He has the power to know the capacities of all sentient beings and their levels of diligence. Therefore he is the One with the Power to Know the Capacities of All Sentient Beings and Their Levels of Diligence.

“He has the power to know how one enters various types of worlds. Therefore he is the One with the Power to Know How One Enters Various Types of Worlds.

“He has the power to know what liberates various inclinations, many inclinations, and all inclinations. [F.210.b] Therefore he is the One with the Power to Know What Liberates Various Inclinations, Many Inclinations, and All Inclinations.

“He has the power to know the path that leads everywhere. Therefore he is the One with the Power to Know the Path That Leads Everywhere.

“He has the power to know all contemplations, liberations, concentrations, and absorptions, as well as the way of purifying and stopping the disturbing emotions. Therefore he is the One with the Power to Know All Contemplations, Liberations, Concentrations, and Absorptions, as well as the Way of Purifying and Stopping the Disturbing Emotions.

“He has the power to know all previous situations without attachment. Therefore he is the One with the Power to Know All Previous Situations without Attachment.

“He has the power of knowledge stemming from his divine eye that sees clearly all forms without exception. Therefore he is the One with the Power of Knowledge Stemming from His Divine Eye That Sees Clearly All Forms without Exception.

“He has the power to know how all habitual tendencies are formed and how all defiled states without exception are exhausted. Therefore he is the One with the Power to Know How All Habitual Tendencies Are Formed and How All Defiled States without Exception Are Exhausted.

“He has attained the confidence that results from his declaration of realizing all dharmas without exception, [F.211.a] a confidence that outshines the entire world, including the realm of gods. [434] Therefore he is the One Who Has Attained the Confidence That Results from His Declaration of Realizing All Dharmas without Exception, a Confidence That Outshines the Entire World, including the Realm of Gods.17

“He declares, ‘All disturbing emotions are obstacles for passing beyond suffering,’ and thus discovers a confidence that the entire world, including the gods, cannot destroy. Therefore he is the One Who Declares ‘All disturbing emotions are obstacles for passing beyond suffering,’ and Thus Discovers a Confidence That the Entire World, including the Gods, Cannot Destroy.

“With his claim, ‘Passing beyond suffering is attained when the path of renunciation is accomplished,’ he has attained a fearlessness that the entire world, including its gods, cannot overturn. Therefore he is the One Who Claims ‘Passing beyond suffering is attained when the path of renunciation is accomplished,’ and Thereby Has Attained a Fearlessness That the Entire World, Including Its Gods, Cannot Overturn.

“He has attained a fearlessness that the entire world, including the gods, cannot reverse, which is expressed through a statement concerning knowledge of the way to abandon all defilements. Therefore he is called the One Who Has Attained a Fearlessness That the Entire World, Including the Gods, Cannot Reverse, which Is Expressed in a Statement Concerning Knowledge of the Way to Abandon All Defilements.

“Because he is a Dharma teacher who never stammers or falters, therefore he is the One Who Teaches the Dharma without Stammering or Faltering.18

“He keeps in his heart the essence of the Dharma, which is beyond being spoken or heard. Therefore he is the One Who Keeps in His Heart the Essence of the Dharma, which Is beyond Being Spoken or Heard.

“He is beyond cessation and therefore he is the One beyond Cessation.

“He is able to bless the countless sounds of sentient beings and transform them into the Dharma language of the Buddha. Therefore he is called the One Who Is Able to Bless the Countless Sounds of Sentient Beings and Transform Them into the Dharma Language of the Buddha.

“He is the one who does not forget, therefore he is the One Who Does Not Forget.

“He does not perceive differences, and therefore he is the One Who Does Not Perceive Differences.

“He has one-pointed concentration in all his thoughts as well as in all his absorptions, and therefore he is the One Who Has One-Pointed Concentration in All His Thoughts as well as in All His Absorptions.

“He has developed an equanimity that does not differentiate, and therefore he is the One Who Has Developed an Equanimity That Does Not Differentiate.

“He never loses his absorption in the formation of faith, and therefore he is the One Who Does Not Lose His Absorption in the Formation of Faith. [F.211.b]

“With uninterrupted absorption in the formation of diligence, he never loses his diligence. Therefore he is the One Who Does Not Lose His Diligence, Having One-Pointed Absorption in the Formation of Diligence.

“He never loses his mindfulness, and therefore he is the One Who Never Loses His Mindfulness.

“He never loses his wisdom, and therefore he is the One Who Never Loses His Wisdom. [435]

“He never loses his liberation, and therefore he is the One Who Never Loses His Liberation.

“He never loses his vision of liberated wisdom, and therefore he is the One Who Does Not Lose His Vision of Liberated Wisdom.

“He lets wisdom inform all his physical, verbal, and mental actions, and he possesses the wisdom that is guided by wisdom. Therefore he is the One Who Lets Wisdom Inform All His Physical, Verbal, and Mental Actions, and Who Possesses the Wisdom That Is Guided by Wisdom.

“He is endowed with the unimpeded wisdom vision that sees the past, the future, and the present without attachment. Therefore he is the One Who Is Endowed with the Unimpeded Wisdom Vision That Sees the Past, the Future, and the Present without Attachment.

“He has attained stainless freedom, and therefore he is the One Who Has Attained Stainless Freedom.

“He is continuously skilled in inspiring the activities of sentient beings, and therefore he is the One Who Is Continuously Skilled in Inspiring the Activities of Sentient Beings.

“He is skilled in teaching the Dharma to others according to their capabilities, and therefore he is the One Who Is Skilled in Teaching the Dharma to Others according to Their Capabilities.

“He has perfected the sacred environment of all aspects of melodious speech, and therefore he is the One Who Has Perfected the Sacred Environment of All Aspects of Melodious Speech.

“He is skilled in articulating all sounds and echoes, and therefore he is the One with a Voice like a God, a Nāga, a Yakṣa, a Gandharva, a Demigod, a Garuḍa, a Kinnara, and a Mahoraga.19

“He is the one whose voice resounds like the voice of Brahmā. He is the one with the voice of a cuckoo bird. He is the one with a voice like a great drum. He is the one with the voice like the resounding of the earth. [F.212.a] He is the one with the rumbling voice of a thundercloud of the nāga king Sāgara.

“He is the one with a voice like the roar of a lion or a bull. He is the one with a voice that satisfies, because it is in accord with the languages of all sentient beings. He is the one with a voice that delights the circle of his audience without impediment or obstruction. He is the one with a single voice that is understood in all languages.

“He is the one who is honored by the lord of the Brahma realm. He is the one who is respected by the lord of the gods. He is the one to whom the lord of the nāgas bows. He is the one upon whose face the lord of the yakṣas gazes. He is the one who the lord of the gandharvas praises in song. He is the one who is gazed upon by the lord of the demons, who beholds him with bright and unblinking eyes. He is the one to whom the lord of the demigods bows. He is the one who is unharmed by the gaze of the lord of the garuḍas. He is the one who is praised by the lord of the kinnaras. He is the one who the lord of the mahoragas longs to see. He is the one who is venerated by the lord of the humans. [436]

“He is the one who is supported by large gatherings of worthy ones. He is the one who instructs the bodhisattvas, who inspires them, and delights them. He is the one who teaches the Dharma free from worldliness. He is a venerable teacher of the Dharma who never mistakes any words or syllables. He teaches the Dharma in a timely manner.

“Maitreya, this turning of the wheel of Dharma is merely a brief teaching that praises just a few of the qualities of the Thus-Gone One. Maitreya, to list them in an elaborate manner, the Thus-Gone One would need an eon or more. And still that would not be enough to list them all.”

At that time the Blessed One spoke these verses: