The bodhisattva mahāsattva Ākāśagarbha rose from his seat among that assembly and, with his upper robe over one shoulder, knelt on his right knee, placed his palms together in homage, and bowed to the Bhagavat’s feet. He made offerings of flowers made of gold and jewels, precious banners, and sublime parasols, and asked the Bhagavat, “How can the bodhisattva mahāsattvas correctly accomplish the very profound intention of the tathāgatas?”

The Bhagavat replied, “Noble one, listen and remember! I will reveal to you its meaning. Noble one, all tathāgatas have three kinds of bodies. What are these three? They are the emanation body, the perfect enjoyment body, and the Dharma body. Through the spontaneous accomplishment of three such bodies, they possess the highest, most complete enlightenment. Whoever manifests that has emerged from saṃsāra.

“How should bodhisattvas understand the emanation body? Noble one, in the past when they were purifying the bhūmis, the tathāgatas practiced all kinds of Dharma for the sake of all beings. Through purifying their conduct in that way, they reached the ultimate conclusion of their practice. Through the strength of that practice, they attained great power. Through the might of that great power, they directly perceive the aspirations of beings, their conduct, and their natures, and without engaging in time but always being on time, they manifest various kinds of bodies that are in accord with certain locations that accord with certain times, which accord with certain types of conduct, and accord with certain Dharma teachings. Those are what are called emanation bodies.

“Noble one, how should bodhisattvas understand the enjoyment body? All the tathāgatas, in order to enable bodhisattvas to have unimpeded attainment, in order to teach the ultimate truth so that they would know the one taste of saṃsāra and nirvāṇa, in order to dispel the view of belief in a self, and in order to make terrified beings become happy, in accord with truth and with the wisdom of the true nature—which are the cause of the infinite qualities of the buddhas—and through the power of past prayers, they manifest bodies that are beautified by the thirty-two signs and eighty features of a great being, with auras of light around their bodies. Those are called the enjoyment bodies.

“Noble one, how should bodhisattva mahāsattvas understand the Dharma body? Solely remaining in the true nature and in valid wisdom, in order to be free of all the kleśa obscurations and to have a perfection of good qualities, is what is called the Dharma body.

“The first two bodies are merely designations, while the Dharma body is true and the basis for those two other bodies. Why is that? It is because there are no other qualities of buddhahood separate from the Dharma body, the true nature, and nonconceptual wisdom. The tathāgatas have reached the ultimate conclusion because of consummate wisdom and the elimination of all kleśas. Thereby, they have attained the purity of buddhahood, and so they possess all the buddha qualities of the true nature and valid wisdom.

“Moreover, noble one, all buddhas have reached the ultimate conclusion of benefiting themselves and others: the benefit for themselves is accomplished through the true nature of phenomena, and benefit for others is accomplished through the wisdom of the true nature. Because they have attained the power to benefit themselves and others, there is a spontaneous accomplishment of infinite deeds. Therefore, they specifically reveal the endless, countless kinds of qualities of all the buddhas.

“As an analogy, noble one, on the basis of a conceptual mind there are manifested many kleśas, many actions, and many results; in the same way, on the basis of the true nature of phenomena and the wisdom of the true nature, there are manifested the various kinds of qualities of the buddhas, the various kinds of qualities of the pratyekabuddhas, and the various kinds of qualities of the śrāvakas.

“On the basis of the true nature of phenomena and the wisdom of the true nature, there is the attainment of the perfect power of the qualities of buddhahood, which are sublime and impossible to comprehend. As an analogy, painting and adorning the sky is impossible to comprehend; in the same way, the accomplishment of the qualities of buddhahood on the basis of the true nature of phenomena and the wisdom of the true nature is impossible to comprehend.

“Noble one, how is it that there is the attainment of the possession of activity when there is no possession of conceptualization in the true nature of phenomena and in the wisdom of the true nature?

“As an analogy, noble one, although the tathāgatas pass into nirvāṇa, it is through the attainment of the possession of prayer that they accomplish all the various kinds of activities. In that same way, the true nature and the wisdom of the true nature possess the accomplishment of all benefits.

“Moreover, through the power of their previous prayers, the bodhisattva mahāsattvas who are resting in samādhi arise from that meditation and accomplish all benefits and activities. In that way, both the true nature and the wisdom of the true nature have the accomplishment, without conceptualization, of all benefits.

“As an analogy, noble one, the sun and moon have no thoughts, water and mirrors have no thoughts, and light has no thoughts, yet through the combination of these three, there appear reflections. In the same way, there are no thoughts in the true nature of phenomena and the wisdom of the true nature, yet through the power of prayer, like the reflections of the sun and moon, there arise for worthy beings, through causes and conditions, the enjoyment bodies and the emanation bodies.

“Also, noble one, there is the analogy of countless, innumerable waters and mirrors, in which appear the different characteristics of empty reflections because of light, even though empty means ‘devoid of characteristics.’

“In the same way, noble one, through the power of prayers both the enjoyment and the emanation bodies manifest the reflections of the Dharma body to followers. Even though they appear with a variety of characteristics, there are no different characteristics in the state of the Dharma body.

“Noble one, in those two bodies the buddha bhagavats have what is called nirvāṇa with residual bodies. It is in relation to the Dharma body that the term nirvāṇa without a residual body is used. Why is that? It is because the Dharma body is the final cessation of all phenomena. It is taught that the buddha bhagavats remain in nirvāṇa without location because of the totality of the three bodies.

“Because there is no buddhahood other than the Dharma body, it is taught that the two other bodies are not nirvāṇa. Why are the two bodies said not to be nirvāṇa? Those two bodies have no true validity; they are merely designations. They arise and cease with each instant and are not constantly present. Because they arise again and again, they are not definitive. That is not what the Dharma body is like.

“Therefore, those two bodies are not nirvāṇa. The Dharma body is also not located within nirvāṇa because the Dharma body and those two bodies are not dual. Therefore, because of these three bodies it is taught that there is nirvāṇa without location.

“Noble one, foolish ordinary beings are in bondage and have obscurations because of three characteristics and as a result are far from the three bodies. What are these three? They are the characteristic of the imputed, the characteristic of the dependent, and the characteristic of the ultimately real. As long as those characteristics are not understood, have not ceased, and are not purified, the three bodies are not attained. When those characteristics are understood, cease, and are purified, the buddha bhagavats have all three bodies.

“Noble one, foolish ordinary beings are far from the three bodies because they have not freed themselves from the three consciousnesses. What are those three? They are the consciousness that engages with things, the mentation that resides on the basis, and the basis consciousness. Through following the path of purification, the engaging consciousness is purified. Through following the path of elimination, the mentation that resides on the basis is purified. Through the path of supreme victory, the basis consciousness is purified. When the engaging consciousness is purified, the emanation body is manifested. When the mentation that resides on the basis is purified, the enjoyment body is manifested. When the basis consciousness is purified, the Dharma body is attained. In that way, there is what is called the spontaneous accomplishment of the three bodies by all the tathāgatas.

“Noble one, the emanation bodies of all buddhas have the same buddha conduct, the enjoyment bodies of all the buddhas have the same intention, and the Dharma body of all the buddhas is the same body.

“Noble one, because the emanation body manifests various characteristics in various forms in accord with the minds of ordinary beings, it is said to be multiple. Because the enjoyment body has a single characteristic and because its assemblies have a single aspiration, it is said to be possessing a single characteristic. Because the Dharma body has transcended the variety of characteristics and is not within the field of experience of those who perceive characteristics, it is said to be neither single nor diverse.

“Noble one, the emanation body appears on the basis of the enjoyment body. The enjoyment body appears on the basis of the Dharma body. The Dharma body is true and is not based on anything.

“Noble one, there is a classification that teaches that those three bodies are permanent, and there is a classification that teaches that they are impermanent.

“The emanation body is said to be permanent because, through skillful methods in all forms, in accordance with perceptions, it continuously turns the wheel of the Dharma. It is said to be impermanent because, as it is not the basis, the perfection of great deeds does not manifest.

“The enjoyment body is said to be permanent because throughout beginningless time it has the accumulation and possession of the unique qualities of the buddhas, and there is no end to its conduct because there is no end to beings. It is said to be impermanent because, as it is not the basis, the perfection of great deeds does not manifest.

“The Dharma body is said to be permanent because it is not a composite phenomenon, it does not have diverse characteristics, it is the root and basis, and it is like space.

“Noble one, there is no other wisdom that is superior to nonconceptual wisdom. There is no field of activity that is superior to that of the true nature of phenomena. There is the true nature of phenomena and the true nature of wisdom, and the true nature of those two true natures is not one and not different. Therefore, the Dharma body is pure wisdom and pure elimination, and because of those two, the Dharma body is the perfection of purity.

“Moreover, noble one, there are four ways to categorize these three bodies: that which is the emanation body but not the enjoyment body; that which is the enjoyment body but not the emanation body; that which is both the emanation body and the enjoyment body; and that which is neither the emanation body nor the enjoyment body.

“What is the emanation body but not the enjoyment body? The emanation body is when the tathāgatas, even though they have passed into nirvāṇa, through the power of their prayers benefit beings in accordance with their worthiness.

“What is the enjoyment body and not the emanation body? That is a body that is seen on the bhūmis.

“What is both the emanation body and the enjoyment body? That is the body of nirvāṇa with a residue.

“What is neither the emanation body nor the enjoyment body? That is the Dharma body.

“Noble one, the Dharma body is the direct perception of the nonduality of phenomena. What is nonduality? In the Dharma body, there are no characteristics, nor any basis for characteristics; there is no existence and there is no nonexistence; there is no singularity and no differences; there is no number and there is nothing to be enumerated; and there is no light and there is no darkness.

“In that way, in the wisdom of the true nature there is no perception of characteristics or any basis for characteristics; there is no perception of existence or nonexistence; there is no perception of singularity or differences; there is no perception of number or absence of number; and there is no perception of light or darkness.

“In that way there is an inseparability of the pure field of activity and pure wisdom, there is no gap between them, and they are the basis of cessation and the path. Therefore, a Dharma body manifests the various deeds of a tathāgata.

“Noble one, the cause, condition, field of activity, location, and result and basis of this body are impossible to calculate. If that meaning is known, that body is the Mahāyāna. That is the nature of the tathāgatas. That is the essence of the tathāgatas. On the basis of that body, there is the first development of aspiration, there is the arising of the mind that trains on the bhūmis, and there is the manifestation of the mind that does not regress, the mind that has one life remaining, the arising of the vajra-like samādhi, the view of the tathāgatas, and the arising of all the countless, innumerable Dharma teachings of the tathāgatas. On the basis of the Dharma body there is also the arising of countless great samādhis. Also, all great wisdom arises on the basis of this Dharma body. Therefore, the two bodies arise on the basis of samādhi and wisdom. This Dharma body, because it depends upon its own nature, is called eternal. It is called self. As it depends upon great samādhi, it is called bliss. As it depends upon great wisdom, it is called purity. Therefore, a tathāgata has attained and always remains in bliss and purity.

“On the basis of great samādhi there manifest all samādhis, such as the heroic samādhi; all mindfulnesses such as the mindfulness of phenomena; and all the qualities of the buddhas, such as great love, great compassion, all retentions, all higher cognitions, all powers, and the possession of all the qualities of equality.

“On the basis of great wisdom there manifest the hundred and eighty unique qualities, such as the ten strengths, the four fearlessnesses, the four discernments, and so on—all the wonders, and all inconceivable qualities.

“As an analogy, on the basis of a precious wish-fulfilling jewel appear all the countless, innumerable jewels of various kinds. In a similar way, on the basis of the great samādhi and great wisdom manifest various countless, innumerable sublime qualities of all the buddhas.

“Noble one, in that way the Dharma body, samādhi, and wisdom transcend all characteristics, are unstained by characteristics, are nonconceptual, and are neither eternal nor destructible. This is called the accomplishment of the path of the Middle Way. Although the Dharma body appears to have thoughts, in essence it is without thought. Although there is a threefold enumeration, there are no three entities. There is no increase or diminution. It is like an illusion or a dream; there is no object and no subject. The true nature, the essence of the Dharma, is the basis of liberation. It completely transcends Yama’s scope of activity. It has crossed over the darkness of saṃsāra. All beings are unable to accomplish it, unable to reach it. It is the state for all buddhas and bodhisattvas to dwell in.

“As an analogy, noble one, if someone who wanted gold searched for it and found a nugget of gold, he would grind it, extract the essence, smelt it, and purify it so that it became pure. Then he would make it into various kinds of jewelry, such as gold rings, but the nature of the gold would never change.

“Also, noble one, if any noble men or noble women who wished to practice worldly good actions saw a tathāgata and the tathāgata’s assembly, they would approach and they would say, ‘Bhagavat, what is a good action and what is a bad action? What is true accomplishment through which one attains pure conduct?’ They would ask such questions of that buddha bhagavat and his assembly. Then they would think, ‘These noble men and noble women aspire to hear the Dharma, they wish for purification, so I will teach them the Dharma.’

“Then, when they heard it, and remembered it correctly, they would develop a determined motivation, and through the power of their diligence they would dispel the obscuration of idleness and all sinful, bad qualities. They would follow with reverence all the fields of training and dispel all dullness and agitation of the mind. Thereby they would enter the first bhūmi.

“Through the mind of the first bhūmi they would eliminate that which obscures being dedicated to benefiting many beings, and thereby they would enter the second bhūmi. On that bhūmi they would eliminate obscuration by the kleśas, and thereby they would enter the third bhūmi. On that bhūmi they would eliminate that which obscures purifying the mind, and thereby they would enter the fourth bhūmi. On that bhūmi they would eliminate that which obscures skillful methods, and thereby they would enter the fifth bhūmi. On that bhūmi they would eliminate that which obscures perceiving ultimate and relative truth, and thereby they would enter the sixth bhūmi. On that bhūmi they would eliminate that which obscures perceiving characteristics and conduct, and thereby they would enter the seventh bhūmi. On that bhūmi they would eliminate that which obscures the nonperception of the cessation of characteristics, and thereby they would enter the eighth bhūmi. On that bhūmi they would eliminate that which obscures the nonperception of the arising of characteristics, and thereby they would enter the ninth bhūmi. On that bhūmi they would eliminate that which obscures the six higher cognitions, and thereby they would enter the tenth bhūmi. On that bhūmi they would eliminate that which obscures knowledge, and thereby would eliminate the basis-consciousness and enter the bhūmi of the tathāgatas.

“Because the bhūmi of the tathāgatas has three purities it is called the perfectly pure. What are those three? Being pure of kleśas, being pure of suffering, and being pure of characteristics. This is like when good gold has been smelted and treated so that it is purified, is subsequently unstained by dirt and impurities, and its natural purity has appeared. It is not that the pure substance of gold had not existed.

“As an analogy, when turbid water becomes clear, then on becoming clear, the nature of water is revealed; it’s not that the water was not present. In that same way, the Dharma body has eliminated the aggregation of kleśas and suffering, and has eliminated all negative tendencies without exception, so that the pure nature of buddhahood appears, yet it does not become nothingness.

“As another analogy, the element of space becomes pure when the sky is not obscured by smoke, clouds, dust, or mist, but it’s not that space was not present. In the same way, the Dharma body is pure when all the kleśas have ceased, but it’s not that the Dharma body was not present.

“Also, as a further analogy, someone in a dream who is swept away by a great river uses their body, legs, and arms, and with physical and mental effort reaches the far shore. On waking from that dream, the river and its banks are seen to not have separate existences, but it is not that the mind that dreamed them was not present.

“The mind is purified when thoughts of saṃsāra cease, but it is not that buddhahood was not present. In the same way, when no thoughts arise in the Dharma realm, that is called purity, but it is not that the true bodies of the buddhas were not present.

“Also, noble one, through the Dharma body being purified of the kleśa obscurations, the enjoyment body appears. Through being purified of karma obscurations, the emanation body appears. Through being purified of that which obscures wisdom, the Dharma body appears. As an analogy, from the empty sky there appears lightning; from lightning there appears light. In the same way, the enjoyment body appears from the Dharma body, and the emanation body appears from the enjoyment body. The Dharma body appears because of its pure nature. The enjoyment body appears because of pure wisdom. The emanation body appears because of pure samādhi.

“The purity of those three is the true nature of the Dharma body—the true nature that is not anything else, the true nature of one taste, the true nature of liberation, the true nature of infinity—and therefore there is no difference in the bodies of the buddhas.

“The noble men or noble women who say, ‘The Tathāgata is our great teacher,’ and have that aspiration, know with certainty that the Tathāgata’s bodies are nondual.

“Therefore, noble one, the superior ones, through dispelling invalid thoughts in all fields of activity, will have the accomplishment of nonduality and nonconceptualization in those phenomena, and as they accomplish that correctly through the way of nonduality, they will purify themselves of all obscurations.

“To the extent that they are purified of obscurations, to that extent they will attain the true nature and the pure wisdom of the true nature.

“To the extent that there is the Dharma realm, the true nature and true wisdom become pure. To that extent there will be the possession and completion of all perfected powers. There will also be purification from all obscurations, and because there is purification from all obscurations, the truth, true wisdom, and the characteristics of truth will be seen, and that is called validity, and the superior vision, and seeing buddhas in the truly correct way. Why is that? Because the true nature of phenomena is seen correctly, so that the buddhas also see all the tathāgatas. Why is that? Because such ārya individuals as the śrāvakas and pratyekabuddhas who have renounced the three realms and seek the ultimate conclusion are unable to see that true nature. Because they do not see it, childlike ordinary beings become polluted by error and, through having incorrect thoughts, are unable to know it.

“As an analogy, just as a weak rabbit is unable to leap over an ocean, the knowledge of foolish ordinary beings is incapable of knowing the true nature. However, it is the realm of activity of the tathāgatas who have attained, without conceptualization, great power over all phenomena and possess profound, pure wisdom. They are not the same as others. Therefore, the buddha bhagavats, having endured hardships for countless, innumerable eons without care for their body or life, have attained the bodies that are sublime and supreme, are unsurpassable and inconceivable, are beyond the scope of words and speech, are complete peace, and are free from all fears.

“Noble one, the one who knows and sees the true nature of phenomena has no birth, aging, sickness, and death, and therefore lives for a long time, does not sleep, has no hunger, has no thirst, and has a mind that remains always in samādhi without distraction or conceptual elaboration. Whoever develops an aspiration to have conceptual discourse with the Tathāgata will not see the Tathāgata. Whatever is taught by the tathāgatas is beneficial. Whoever hears this sūtra will never encounter wild beasts, malevolent spirits, or vicious people. There is no end to the ripening of results from listening to this Dharma.

“The tathāgatas are not neutral and do not think, ‘I will know all realms.’ The tathāgatas do not have different viewpoints for saṃsāra and nirvāṇa. They do not give unexamined teachings. The buddha bhagavats carry out all four kinds of physical actions with wisdom. They have compassion for all phenomena. They care for the happiness and benefit of all beings.

“Noble one, someone who hears and believes in this Sūtra of the Sublime Golden Light will never fall into an existence as a hell being, an animal, a preta, or an asura, but will always be reborn into existence as a deva or a human. They will not have a low birth, and they will always honor the buddha bhagavats; they will listen to and possess the Dharma, and they will be reborn into pure buddha realms. Why is that? It is because they have heard this extremely profound Dharma.

“Those noble men and noble women are known by a tathāgata to be irreversibly progressing to the highest, most complete enlightenment and they are given that prophecy.

“The noble men and noble women who hear just once this profound, sublime Dharma will not defame the Tathāgata, will not denigrate the Dharma, and will not malign the superior beings, but they will develop the roots of merit of all beings that have not been developed, they will increase the roots of merit that have been developed, they will ripen those beings, and they will teach perfect conduct to as many beings are there are in world realms.”

Then the bodhisattva Ākāśagarbha, Śakra, Brahmā, the Four Mahārājas, and all the other devas rose from their seats, and with their robes over one shoulder, placed their palms together, and with great veneration bowed down their heads to the Bhagavat’s feet. Then they said to the Bhagavat, “There will come these four kinds of beneficial qualities in those places and lands where this Lord King of Sūtras, the Sublime Golden Light is taught. What are those four?

“First, in those lands there will be no harm from an increase of the king’s enemies and their forces; all illness will also be dispelled, and there will be long lives, good fortune, and happiness, and the true Dharma will be taught.

“Second, the queens, attendants, princes, princesses, and ministers will be in harmony, they will not quarrel, they will avoid livelihoods through lies and deception, and they will be authorized and honored by the king.

“Third, mendicants, brahmins, and so on will practice the Dharma, will have no illness, will be happy, will have no premature deaths, and they will accomplish and possess all aggregations of merit.

“Fourth, at all times there will be no adversity from the four elements, they will be continually guarded and protected by devas, they will all equally have love and compassion, they will not cause harm and will have no malice, and beings will go for refuge to the Three Jewels and will pray to have the conduct of bodhisattvas.

“Bhagavat, so that we may cause this sūtra to continually spread, we will go to the locations of the individuals who possess this sūtra and will benefit them.”

The Bhagavat said to them, “Well done! Well done! Noble ones, in order that this lord and king of sūtras will thus remain for a long time in the world, dedicate yourselves to its spread and increase!”