The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 62: Teaching the Manifestation of the Major and Minor Marks and the Perfection of Wisdom

{Ki.VIII: 44} Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, since all phenomena are dreamlike nonentities, with the essential nature of nonentity and empty of intrinsic defining characteristics, how then can it be established that these are virtuous phenomena, these are nonvirtuous phenomena, these are mundane phenomena, these are supramundane phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these will be conducive to actualizing the fruit of entering the stream to nirvāṇa, these will be conducive to actualizing the fruit of being destined for only one more rebirth or the fruit of no longer being subject to rebirth and arhatship, these will be conducive to individual enlightenment, and these will be conducive to unsurpassed, complete enlightenment? Since all phenomena that resemble an echo, phenomena that resemble an optical aberration, and that resemble a magical display, a mirage, and a phantom are nonentities with the essential nature of nonentity, and empty of intrinsic defining characteristics, how can it be established that these are virtuous phenomena, these are nonvirtuous phenomena, [F.215.a] these are mundane phenomena, these are supramundane phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these will be conducive to actualizing the fruit of entering the stream to nirvāṇa, these will be conducive to actualizing the fruit of being destined for only one more rebirth or the fruit of no longer being subject to rebirth and arhatship, these will be conducive to individual enlightenment, and these will be conducive to unsurpassed, complete enlightenment?”528

“In this regard, Subhūti,” replied the Blessed One, “common, simple people who have not studied [this discourse] apprehend dreams and they also apprehend viewers of dreams. They apprehend echoes and they also apprehend hearers of echoes. They apprehend optical aberrations and they also apprehend viewers of optical aberrations. They apprehend magical displays and they also apprehend viewers of magical displays. They apprehend mirages and they also apprehend viewers of mirages. They apprehend phantoms and they also apprehend viewers of phantoms. {Ki.VIII: 45} Then, on that basis, they actualize virtuous formative predispositions through body, speech, and mind. They also actualize nonvirtuous formative predispositions through body, speech, and mind. They also actualize formative predispositions of the meritorious, nonmeritorious, and neutral sorts through body, speech, and mind.

“On the other hand, bodhisattva great beings who practice the perfection of wisdom teach the Dharma to beings, [F.215.b] while abiding in the twofold emptiness‍—that is to say the emptiness of the unlimited and the emptiness of that which has neither beginning nor end‍—[and they say], ‘These three realms are empty. In them there are no physical forms, feelings, perceptions, formative predispositions, consciousness, sense fields, or sensory elements. They are a dream, they are an echo, they are an optical aberration, they are a magical display, they are a mirage, and they are a phantom. In them there are no aggregates, sense fields, or sensory elements. In them there is no dream or viewer of dreams. There is no echo or hearer of echoes. There is no optical aberration or viewer of optical aberrations. There is no magical display or creator of magical displays. There is no mirage or viewer of mirages. There is no phantom or viewer of phantoms. All these phenomena are nonentities and of the essential nature of nonentity, but you perceive aggregates when there are no aggregates! You perceive sense fields when there are no sense fields! You perceive sensory elements when there are no sensory elements! Since all these phenomena arise erroneously from dependent origination, and have been grasped through the maturation of past actions, why else would you perceive the nonentity of all phenomena as entities?’

“When bodhisattva great beings practice the perfection of wisdom, with skill in means, they turn miserly beings away from miserliness, and commit them to the perfection of generosity. The dispensing of generosity on the part of those [beings] is conducive to great resources. But turning them away from that [indulgence], [the bodhisattvas] then commit them to ethical discipline. The adopting of ethical discipline on the part of those [beings] is conducive to rebirth in the exalted realms. But turning them away from that [indulgence], [the bodhisattvas] then commit them to meditative stability. The meditative stability on the part of those [beings] is conducive to rebirth in the worlds of Brahmā. [F.216.a] But turning them away from [that indulgence, the bodhisattvas] commit them to the first meditative concentration, and from the first meditative concentration, they commit them to the second meditative concentration. They turn them away from the second meditative concentration and commit them to the third meditative concentration. They turn them away from the third meditative concentration and commit them to the fourth meditative concentration. They turn them away from the fourth meditative concentration and commit them to the [formless] absorption of the sphere of infinite space. They turn them away from the [formless] absorption of the sphere of infinite space, and commit them to the [formless] absorption of the sphere of infinite consciousness. They turn them away from the [formless] absorption of the sphere of infinite consciousness, and commit them to the [formless] absorption of the sphere of nothing-at-all. They turn them away from the [formless] absorption of the sphere of nothing-at-all, and commit them to the [formless] absorption of the sphere of neither perception nor nonperception.

“Thereupon, through many ways they turn some beings away from generosity and the fruit of generosity, {Ki.VIII: 46} and inspire them, induce them, and establish them in the expanse of nirvāṇa, where there is no residue of the aggregates. Through many ways they turn them away from ethical discipline and the fruit of ethical discipline, and induce them toward the expanse of nirvāṇa, where there is no residue of the aggregates. Through many ways, they turn them away from meditative stability and the fruit of meditative stability, and induce them toward the expanse of nirvāṇa, where there is no residue of the aggregates. Through many ways, they also turn some beings away from the meditative stabilities, the [formless] absorptions, the fruit of the meditative stabilities, and the fruit of the [formless] absorptions, and, reversing their resolve, induce them to enter and become established in the expanse of nirvāṇa, where there is no residue of the aggregates.

“They then reveal, encourage, praise, and rejoice in [the causal and fruitional attributes], training and inducing [beings] and establishing them in the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three gateways of liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, [F.216.b] the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.

“Through these [attributes], which are without contaminants, immaterial, unrevealed, and unimpeded, they establish in the fruit of entering the stream to nirvāṇa those who strive toward the fruit of entering the stream to nirvāṇa. They establish in the fruit of being destined for only one more rebirth those who strive toward the fruit of being destined for only one more rebirth. They establish in the fruit of no longer being subject to rebirth those who strive toward the fruit of no longer being subject to rebirth. They establish in arhatship those who strive toward arhatship. They establish in individual enlightenment those who strive toward individual enlightenment. They describe and reveal the path of [unsurpassed] enlightenment to those who strive toward unsurpassed, complete enlightenment, encouraging, praising, and rejoicing in them, while training, inducing, and establishing them in it. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they establish that all phenomena are dreamlike, like an echo, like an optical aberration, like a magical display, like a mirage, like a phantom, nonentities with an essential nature of nonentity, and empty of intrinsic defining characteristics.”

The venerable Subhūti then said to the Blessed One, “Blessed Lord, how wonderful and marvelous it is that when bodhisattva great beings practice this profound perfection of wisdom, they should establish that all phenomena are of the essential nature of nonentity, that all phenomena are endowed with the emptiness of the unlimited [F.217.a] and the emptiness of that which has neither beginning nor end, and yet [distinguish that] these are virtuous phenomena, these are nonvirtuous phenomena, these are mundane phenomena, these are supramundane phenomena, these are inadmissible phenomena, these are admissible phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these will be conducive to actualizing the fruit of entering the stream to nirvāṇa, these will be conducive to actualizing the fruit of being destined for only one more rebirth or the fruit of no longer being subject to rebirth and the fruit of arhatship, these will be conducive to individual enlightenment, and these will be conducive to unsurpassed, complete enlightenment!”

The Blessed One replied to the venerable Subhūti, “Subhūti, it is so! It is so. It is wonderful and marvelous that when bodhisattva great beings practice this profound perfection of wisdom accordingly, they may establish that all phenomena are of the essential nature of nonentity, that all phenomena are endowed with the emptiness of the unlimited and the emptiness of that which has neither beginning nor end, and yet [distinguish that] these are virtuous phenomena, these are nonvirtuous phenomena, these are mundane phenomena, these are supramundane phenomena, these are inadmissible phenomena, these are admissible phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these will be conducive to actualizing the fruit of entering the stream to nirvāṇa, these will be conducive to actualizing the fruit of being destined for only one more rebirth or the fruit of no longer being subject to rebirth and [F.217.b] the fruit of arhatship, these will be conducive to individual enlightenment, and that these will be conducive to unsurpassed, complete enlightenment.

“If, Subhūti, you understand these wondrous and marvelous attributes of bodhisattva great beings, {Ki.VIII: 47} [you will appreciate that] it is not easy for all the śrāvakas and pratyekabuddhas to repay the favors of those bodhisattva great beings. Indeed, there is no one among you who can surpass these attributes of bodhisattva great beings.”

Subhūti then asked, “Blessed Lord, what are the wonderful and marvelous attributes of bodhisattva great beings who practice the perfection of wisdom, which are unknown to all śrāvakas and pratyekabuddhas?”

“For that, Subhūti, you should listen carefully and pay attention!” replied the Blessed One. “I will explain. In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are established in the six perfections, which arise through the maturation [of past actions]. They are established in all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They may traverse the world systems of the cardinal and intermediate directions, [F.218.a] and they benefit through their generosity those beings who are to be benefited through generosity. They benefit with their ethical discipline, tolerance, perseverance, meditative concentration, and wisdom those beings who are to be benefited through wisdom [and so forth]. They benefit with the first meditative concentration, the second meditative concentration, the third meditative concentration, and the fourth meditative concentration those beings who are to be benefited through the fourth meditative concentration [and so forth]. They benefit with the absorption in the sphere of infinite space, the absorption in the sphere of infinite consciousness, the absorption in the sphere of nothing-at-all, and the absorption in the sphere of neither perception nor nonperception those beings who are to be benefited through the absorption in the sphere of neither perception nor nonperception [and so forth]. They benefit through loving kindness those beings who are to be benefited through loving kindness. They benefit through compassion, empathetic joy, and equanimity those beings who are to be benefited through equanimity [and so forth]. They benefit through the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, [F.218.b] the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and great compassion those who are to be benefited through great compassion [and so forth]. They benefit through [the goals], up to and including all-aspect omniscience, those beings who are to be benefited through all-aspect omniscience [and so forth].”

Subhūti then asked, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they benefit beings through generosity?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they dispense food to those who need food, drink to those who need drink, transport to those who need transport, garlands to those who need garlands, perfume to those who need perfume, unguents to those who need unguents, clothing to those who need clothing, bedding to those who need bedding, dwellings to those who need dwellings, and so on, up to and including whichever resources are appropriate. {Ki.VIII: 48} Just as they make offerings and donations to the tathāgatas, arhats, completely awakened buddhas, and just as they make donations to pratyekabuddhas, arhats, those no longer subject to rebirth, those destined for only one more rebirth, those who have entered the stream to nirvāṇa, those who have progressed in an authentic direction, and those who have set out in an authentic direction, in the same way they also dispense their generosity to all beings, including those who are human beings and those who have been born as animals, based on the notion that phenomena are undifferentiated. If you ask why, it is because all phenomena [F.219.a] are undifferentiated. By dispensing undifferentiated generosity, they attain that which is undifferentiated, all-aspect omniscience.

“Subhūti, if bodhisattva great beings were to perceive living creatures included within the animal realm as not worthy recipients of their generosity, and were to think, ‘The worthy recipient of my generosity is the completely awakened buddha, but not those included in the animal realm,’ then they would lack the attributes of a bodhisattva. If you ask why, it is because bodhisattva great beings who have set their minds on enlightenment and then reflected that they should benefit some beings through their generosity, but not benefit others through their generosity, have not entered authentically upon unsurpassed, complete enlightenment. After benefiting them all through generosity, they will be reborn within great and lofty royal families. They will be reborn within great and lofty priestly families. They will be reborn within great and lofty householder families. Then those who have benefited from this same generosity will gradually, by means of the three vehicles, attain final nirvāṇa in the expanse of nirvāṇa, where there is no residue of the aggregates.

“If all the mass of living creatures were to resolve to kill bodhisattva great beings, those bodhisattva great beings should not set their minds on another course, wondering whether to give to them or not to give to them, but instead should dispense generosity to those masses of living creatures with an undisturbed mind. If you ask why, it is because [F.219.b] they have authentically set out toward unsurpassed, complete enlightenment for the sake of all beings. If they were to discriminate, the lord buddhas, the bodhisattva great beings, the pratyekabuddhas, arhats, and disciples, as well as the world with its gods, humans, and asuras, who have requested them from the start to be a lord-protector of all beings, or to be their sanctuary, refuge, or ally, would then reproach them.

“Moreover, Subhūti, if human or nonhuman beings were to approach bodhisattva great beings, asking to sever their limbs and appendages, saying, ‘I am your supplicant,’ at that time they should not be of two minds, wondering whether they should give them or not give them. If you ask why, because these bodhisattva great beings have assumed their physical body for the sake of beings with the aspiration that they should act for the benefit of all beings through their physical body, they should set their minds on the thought, ‘Since I have assumed this physical body for the sake of these beings, may they carry it off and depart without having to ask for it!’ Subhūti, it is in this manner {Ki.VIII: 49} that bodhisattva great beings should train in the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings see a beggar, [F.220.a] they should think, ‘Since the inherent existence of anything cannot be apprehended, who is it that dispenses generosity, to whom should generosity be dispensed, and what should be dispensed?’ If you ask why, it is because these phenomena are empty, owing to the emptiness of the unlimited. In emptiness there is nothing to which [generosity] is dispensed nor is there anything from which it is taken away. It is thus, Subhūti, that bodhisattva great beings should train in the perfection of wisdom, that is to say, in the emptiness of internal phenomena and in [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. When they dispense generosity, abiding in emptiness, they will always perfect their perfection of generosity, without interruption. Those who have perfected their perfection of generosity will not think there is anyone cutting or severing them, even though their outer and inner attributes may be severed or cut.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, I see that there are bodhisattva great beings who have deliberately journeyed to the great hells and after alleviating the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miracles‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Through miraculous magical abilities, they have alleviated the sufferings of the great hells and then through miraculous revealing and miraculous instructing they teach the Dharma. [F.220.b] Indeed, these bodhisattva great beings teach the Dharma through loving kindness, compassion, empathetic joy, and equanimity. Consequently, beings of the hells believe in those bodhisattva great beings, they become elevated from those great hells, they arise from those great hells and are born as gods and as human beings in accord with their fortune, and gradually they put an end to suffering by means of the three vehicles.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, I see that there are bodhisattva great beings who have deliberately journeyed to the great hells and after alleviating the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miracles‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. {Ki.VIII: 50} Through miraculous magical abilities they have alleviated the sufferings of the great hells and then through miraculous revealing and miraculous instructing they teach the Dharma. Indeed, these bodhisattva great beings teach the Dharma through loving kindness, compassion, empathetic joy, and equanimity. Consequently, beings of the hells believe in those bodhisattva great beings, they become elevated from those great hells, [F.221.a] they arise from those great hells and are born as gods and as human beings in accord with their fortune, and gradually they put an end to suffering by means of the three vehicles.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, I see that there are bodhisattva great beings who are venerating the lord buddhas. Those bodhisattva great beings venerate the lord buddhas in such a way that they only please them and never fail to please them, are only accepted by them and never fail to be accepted by them, and only respect them and never fail to respect them. Those bodhisattva great beings maintain the Dharma taught by those lord buddhas, and having maintained it, they retain it and never squander it until they have attained consummate buddhahood in unsurpassed, complete enlightenment.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, I see that there are bodhisattva great beings who are venerating the lord buddhas. Those bodhisattva great beings venerate the lord buddhas in such a way that they only please them and never fail to please them, are only accepted by them and never fail to be accepted by them, and only respect them and never fail to respect them. [F.221.b] Those bodhisattva great beings maintain the Dharma taught by those lord buddhas, and having maintained it, they retain it and never squander it until they have attained consummate buddhahood in unsurpassed, complete enlightenment. [B67]

“Also, Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, I see those bodhisattva great beings sacrificing themselves for the sake of beings in the animal realm; the limbs and appendages of these bodhisattva great beings being severed, cut, and scattered in the ten directions; and beings, including those of the animal realm, feeding upon the flesh of those bodhisattva great beings. Consequently, they acquire loving kindness for those bodhisattva great beings, and having acquired loving kindness they become elevated from the animal realm, arise therefrom, and are born among the gods and human beings. Having been born in these realms, they also please the lord buddhas, venerate the lord buddhas, and listen to the Dharma from the lord buddhas. Emphasizing the real nature, by means of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the great vehicle‍—they gradually attain final nirvāṇa in the expanse of nirvāṇa where there is no residue of the aggregates. [F.222.a] It is in this manner, Subhūti, that bodhisattva great beings who set their minds on unsurpassed, complete enlightenment, and emphasize the real nature, achieve many acts of benefit.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, I see those bodhisattva great beings sacrificing themselves for the sake of beings in the animal realm; the limbs and appendages of these bodhisattva great beings being severed, cut, and scattered in the ten directions; and beings, including those of the animal realm, feeding upon the flesh of those bodhisattva great beings. Consequently, they acquire loving kindness for those bodhisattva great beings, and having acquired loving kindness they become elevated from the animal realm, arise therefrom, and are born among the gods and human beings. Having been born in these realms, they also please the lord buddhas, {Ki.VIII: 51} venerate the lord buddhas, and listen to the Dharma from the lord buddhas. Emphasizing the real nature, by means of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the great vehicle‍—they gradually attain final nirvāṇa in the expanse of nirvāṇa where there is no residue of the aggregates. It is in this manner, Subhūti, that bodhisattva great beings who set their minds on unsurpassed, complete enlightenment, [F.222.b] and emphasize the real nature, achieve many acts of benefit.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, I see those bodhisattva great beings allaying all the many sufferings endured by the denizens of the realm of anguished spirits in the realms of the anguished spirits, and teaching the Dharma so that they might abandon miserliness. There those denizens of the realm of anguished spirits set their minds on loving kindness toward those bodhisattva great beings, and they are elevated from those realms of the anguished spirits. Arising from those realms of the anguished spirits, they are born through those very roots of virtuous action in the world of the gods and in the world of human beings. Until they attain final nirvāṇa in the expanse of nirvāṇa where there is no residue of the aggregates, they will never be separated from the lord buddhas.

“Also, Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, I see those bodhisattva great beings allaying all the many sufferings endured by the denizens of the realm of anguished spirits in the realms of the anguished spirits, and teaching the Dharma so that they might abandon miserliness. There those denizens of the realm of anguished spirits set their minds on loving kindness toward those bodhisattva great beings, and they are elevated from those realms of the anguished spirits. Arising from those realms of the anguished spirits, they are born through those very roots of virtuous action [F.223.a] in the world of the gods and in the world of human beings. Until they attain final nirvāṇa in the expanse of nirvāṇa where there is no residue of the aggregates, they will never be separated from the lord buddhas.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, I see bodhisattva great beings teaching the Dharma to the gods of the Caturmahā­rāja­kāyika realm and teaching the Dharma to the gods of the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarata realm, and the Para­nirmita­vaśa­vartin realm. These gods listen to the Dharma from those bodhisattva great beings and gradually they have attained, are attaining, and will attain final nirvāṇa by means of the three vehicles. {Ki.VIII: 52}

“In this regard, Subhūti, they know that those gods who are mostly intoxicated by the five attributes of the senses become depressed when they perceive their celestial palaces ablaze, and teach them the Dharma, saying, ‘Friends, if all that is conditioned is impermanent, all that is conditioned is suffering, all that is conditioned is without self, all that is conditioned is unstable, all that is conditioned is unreliable, and all that is conditioned is changeable, who could possibly place their trust in all phenomena that are conditioned!’

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, [F.223.b] I see bodhisattva great beings teaching the Dharma to the gods of the Caturmahā­rāja­kāyika realm and teaching the Dharma to the gods of the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarata realm, and the Para­nirmita­vaśa­vartin realm. These gods listen to the Dharma from those bodhisattva great beings and gradually they have attained, are attaining, and will attain final nirvāṇa by means of the three vehicles.

“In this regard, Subhūti, they know that those gods who are mostly intoxicated by the five attributes of the senses become depressed when they perceive their celestial palaces ablaze, and teach them the Dharma, saying, ‘Friends, if all that is conditioned is impermanent, all that is conditioned is suffering, all that is conditioned is without self, all that is conditioned is unstable, all that is conditioned is unreliable, and all that is conditioned is changeable, who could possibly place their trust in all phenomena that are conditioned!’

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, I see bodhisattva great beings teaching the Dharma to beings who are fixated on the view of Brahmā and separating them from those views with the words, ‘Friends, when all phenomena are empty, how could you possibly cultivate such views! When all phenomena are void and absolutely hollow, how could you possibly cultivate such views!’ It is in this manner, Subhūti, that bodhisattva great beings teach the Dharma to beings, while maintaining great compassion. Subhūti, this is most wonderful! [F.224.a] It is a marvelous attribute of bodhisattva great beings.

“Also, Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, I see bodhisattva great beings teaching the Dharma to beings who are fixated on the view of Brahmā and separating them from those views with the words, ‘Friends, when all phenomena are empty, how could you possibly cultivate such views! When all phenomena are void and absolutely hollow, how could you possibly cultivate such views!’ It is in this manner, Subhūti, that bodhisattva great beings teach the Dharma to beings, while maintaining great compassion. Subhūti, this is most wonderful! It is a marvelous attribute of bodhisattva great beings.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, I see bodhisattva great beings teaching the Dharma to beings, attracting humankind by means of the four attractive qualities. If you ask what are these four, they comprise generosity, pleasant speech, purposeful activity, and harmony.

“Subhūti, when I observe the world from here with the buddha eye, in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, I see bodhisattva great beings teaching the Dharma to beings, attracting humankind by means of the four attractive qualities. If you ask what are these four, they comprise generosity, [F.224.b] pleasant speech, purposeful activity, and harmony.

“Subhūti, if you ask how bodhisattva great beings attract beings through generosity, in this regard, Subhūti, bodhisattva great beings attract beings through two kinds of gifts. If you ask what are these two, they comprise material gifts and gifts of the Dharma. Subhūti, if you ask how bodhisattva great beings attract beings through material gifts, in this case, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they give away gold, silver, gems, pearls, beryl, conch, quartz, coral, pure gold, food, drink, parasols, clothing, incense, garlands, unguents, bedding, mats, sustenance, women, men, horses, elephants, or their own [flesh],529 whereupon they say, ‘O beings, come here! You may carry off that which is ostensibly mine without having to ask! Take it and go!’ {Ki.VIII: 53} Having bestowed their generosity through that gift, they cause them to take refuge in the buddhas, they cause them to take refuge in the Dharma and they cause them to take refuge in the saṅgha. They encourage some to adopt the five precepts. They cause some to engage in the eightfold observance. They establish some on the paths of the ten virtuous actions. They establish some in the first meditative concentration, some in the second meditative concentration, some in the third meditative concentration, and some in the fourth meditative concentration. They establish some in loving kindness, some in compassion, some in empathetic joy, and some in equanimity. They establish some in the sphere of infinite space, some in the sphere of infinite consciousness, [F.225.a] some in the sphere of nothing-at-all, and some in the sphere of neither perception nor nonperception. They encourage some toward the recollection of the Buddha, some toward the recollection of the Dharma, some toward the recollection of the Saṅgha, some toward the recollection of ethical discipline, some toward the recollection of giving away, and some toward the recollection of the god realms. They encourage some to examine the perception of the physical body as impurity, and so forth, and some [to examine it] as purity. They encourage some toward the four applications of mindfulness, some toward the four correct exertions, some toward the four supports for miraculous ability, some toward the five faculties, some toward the five powers, some toward the seven branches of enlightenment, and some toward the noble eightfold path. They encourage some toward the meditative stabilities of emptiness, signlessness, and wishlessness, some toward the eight aspects of liberation, some toward the nine serial steps of meditative absorption, some toward the ten powers of the tathāgatas, some toward the four fearlessnesses, some toward the four kinds of exact knowledge, some toward great loving kindness, some toward great compassion, and some toward the eighteen distinct qualities of the buddhas. They encourage some toward to actualization of the thirty-two major marks of a great person, and some toward the eighty minor marks. They encourage some toward the fruit of entering the stream to nirvāṇa, some toward the fruit of being destined for only one more rebirth, some toward the fruit of no longer being subject to rebirth, some toward arhatship, and some toward individual enlightenment. [F.225.b] They encourage some toward [unsurpassed] enlightenment, some toward knowledge of the path, and some toward all-aspect omniscience. {Ki.VIII: 54} Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they dispense material gifts to beings and through skillful means establish them in unsurpassed security. This, Subhūti, is a wonderful and marvelous attribute of bodhisattva great beings.

“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, they attract beings with the gift of the Dharma, in this case, Subhūti, the gift of the Dharma is twofold‍—mundane and supramundane. Subhūti, if you ask what constitutes the mundane gift of the Dharma, it is the description, explanation, and unerring demonstration of mundane phenomena, including impure aspects, along with the four meditative concentrations, the four pure abidings, the four formless absorptions, and the five extrasensory powers. In addition, it includes mundane attributes that are common to ordinary, simple people. These, Subhūti, constitute the mundane gift of the Dharma.

“Subhūti, having dispensed that mundane gift of the Dharma, bodhisattva great beings through many ways then dissuade beings from accepting mundane dharmas without error, and after dissuading them, they also establish them through skill in means in the noble ones’ dharmas and in the fruits of the noble ones’ dharmas. If you ask what are the noble ones’ dharmas and the fruits of the noble ones’ dharmas, the noble ones’ dharmas comprise the thirty-seven factors conducive to enlightenment and [F.226.a] the three gateways of liberation. The fruits of the noble ones’ dharmas comprise the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship.

“Subhūti, the noble ones’ dharmas of bodhisattva great beings also include knowledge of the fruit of entering the stream to nirvāṇa, knowledge of the fruit of being destined for only one more rebirth, knowledge of the fruit of no longer being subject to rebirth, knowledge of arhatship, knowledge of the perfection of generosity, knowledge of the perfection of ethical discipline, knowledge of the perfection of tolerance, knowledge of the perfection of perseverance, knowledge of the perfection of meditative concentration, knowledge of the perfection of wisdom, knowledge of the emptiness of internal phenomena, and knowledge of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity; knowledge of the thirty-seven factors conducive to enlightenment; knowledge of the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers; as well as knowledge of the meditative stabilities and the dhāraṇī gateways; knowledge of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and knowledge of great loving kindness, great compassion, great empathetic joy, and great equanimity. In addition, they include knowledge of mundane and supramundane phenomena, of contaminated and [F.226.b] uncontaminated phenomena, and of conditioned and unconditioned phenomena. {Ki.VIII: 55} With the exception of the wisdom of all-aspect omniscience, these are all the noble ones’ dharmas of bodhisattva great beings.

“Then, if you ask what constitutes the fruit of the noble ones’ dharmas of bodhisattva great beings, this denotes the abandonment of all the afflicted mental states and their connecting propensities. This is the fruit of the noble ones’ dharmas of bodhisattva great beings.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, will bodhisattva great beings also attain all-aspect omniscience?”

“Subhūti, it is so! It is so,” replied the Blessed One. “Bodhisattva great beings will also attain all-aspect omniscience.”530

“Blessed Lord, if bodhisattva great beings will also attain all-aspect omniscience, what then is the distinction between bodhisattva great beings and the tathāgatas, arhats, completely awakened buddhas?”

“There is a distinction,” replied the Blessed One.

“What is the distinction?”

“Bodhisattva great beings will attain all-aspect omniscience, but the tathāgatas are those said to have already acquired that wisdom,” replied the Blessed One. “If you ask why, for those who dwell in it and have attained nonobfuscation with respect to all phenomena, it is not said that the mind of the bodhisattva is one thing and the mind of the tathāgata, arhat, completely awakened buddhas another. [F.227.a]

“Such then, Subhūti, is the bodhisattva great beings’ mundane gift of Dharma. Based on that, the supramundane gift of Dharma will emerge. It is in this manner, Subhūti, that bodhisattva great beings engage beings in the mundane giving of Dharma, and through skill in means will establish them in the noble ones’ supramundane giving of Dharma, and then establish them in [the goals], up to and including all-aspect omniscience.

“Subhūti, if you ask what constitutes the bodhisattva great beings’ supramundane giving of Dharma that is not shared in common with all ordinary people, it is as follows: the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven aspects of enlightenment, the noble eightfold path, the three gateways to liberation, the eight aspects of liberation, the nine serial steps of meditative absorption, the ten sense fields of complete suffusion, the eight sense fields of mastery, seclusion devoid of afflicted mental states, knowledge based on aspiration, the six extrasensory powers, {Ki.VIII: 56} the four utter purities, the ten controls, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the three unguarded states, the three consolidations of enlightened intention, the undiminished reality, the renunciation of the obscuration of propensities, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, [F.227.b] the thirty-two major marks and eighty minor marks of a great person, the five hundred dhāraṇī gateways, and the gateways of meditative stability. These are said to constitute the supramundane giving of Dharma.

“In this regard, Subhūti, if you ask what constitute the four applications of mindfulness, [they comprise mindfulness of body, feelings, thoughts, and phenomena. Bodhisattva great beings] should continue to observe the body‍—the inner body, the outer body, and the outer and inner body combined. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions. They continue to observe the origin [of suffering] with respect to the body, they continue to observe the cessation [of suffering] with respect to the body, and they continue to observe the origin and cessation [of suffering] with respect to the body. They continue [to do so] without dwelling on the body, and they are not acquisitive of anything at all in the world.

“They continue to observe inner feelings, outer feelings, outer and inner feelings combined, inner thoughts, outer thoughts, outer and inner thoughts combined, and inner phenomena, outer phenomena, and outer and inner phenomena combined. As they conduct themselves, diligent, alert, and mindful, they are rid of the world’s attractions and dissatisfactions. They continue to observe the origin [of suffering] with respect to phenomena [and so forth], they continue to observe the cessation [of suffering] with respect to phenomena [and so forth], and they continue to observe the origin and cessation [of suffering] with respect to phenomena [and so forth]. They continue [to do so] without dwelling on phenomena [and so forth], and they are not acquisitive of anything at all in the world.

“Subhūti, if you ask what constitute the four correct exertions, [bodhisattva great beings] resolve that negative and nonvirtuous attributes that have not yet arisen might not be developed. They struggle so that negative and nonvirtuous attributes that have previously arisen might be renounced. They resolve and strive that virtuous attributes that have not yet arisen might be developed. They resolve that virtuous attributes that have previously arisen should flourish and absolutely increase, [F.228.a] their cultivation reaching complete perfection.

“Subhūti, if you ask what constitute the four supports for miraculous abilities, they comprise the support for miraculous ability that combines the meditative stability of resolution with the formative force of exertion, and the supports for miraculous ability that combine the meditative stabilities of perseverance, thought, and scrutiny with the formative force of exertion.

“Subhūti, if you ask what constitute the five faculties, they comprise the faculty of faith, the faculty of perseverance, the faculty of recollection, the faculty of meditative stability, and the faculty of wisdom. These are called the five faculties.

“Subhūti, if you ask what constitute the five powers, they comprise the power of faith, the power of perseverance, the power of recollection, the power of meditative stability, and the power of wisdom. These are called the five powers. {Ki.VIII: 57}

“Subhūti, if you ask what constitute the seven branches of enlightenment, they comprise the branch of enlightenment that entails correct recollection, the branch of enlightenment that entails correct doctrinal analysis, the branch of enlightenment that entails correct perseverance, the branch of enlightenment that entails correct delight, the branch of enlightenment that entails correct mental and physical refinement, the branch of enlightenment that entails correct meditative stability, and the branch of enlightenment that entails correct equanimity. These are called the seven branches of enlightenment.

“Subhūti, if you ask what constitutes the noble eightfold path, it comprises correct view, correct ideation, correct speech, correct action, correct livelihood, correct effort, correct recollection, and correct meditative stability. These are called the noble eightfold path.

“If you ask what constitute the three meditative stabilities, they comprise the meditative stability of emptiness, the meditative stability of signlessness, [F.228.b] and the meditative stability of wishlessness. If you ask what constitutes the meditative stability of emptiness, one-pointedness of mind with respect to the aspects of emptiness and the aspects of voidness‍—that is called the meditative stability of emptiness. If you ask what constitutes the meditative stability of signlessness, one-pointedness of mind with respect to the aspects of peace and the aspects of signlessness‍—that is called the meditative stability of signlessness. If you ask what constitutes the meditative stability of wishlessness, one-pointedness of mind with respect to the aspects of impermanence and the aspects of suffering‍—that is called the meditative stability of wishlessness.

“If you ask what constitute the eight aspects of liberation, they are as follows: The first aspect of liberation is that which ensues when corporeal beings observe physical forms. The second aspect of liberation is that which ensues when formless beings endowed with internal perception observe external physical forms. The third aspect of liberation ensues when beings are inclined toward pleasant states. The fourth aspect of liberation ensues when one achieves and dwells in the sphere of infinite space. The fifth aspect of liberation ensues when one achieves and dwells in the sphere of infinite consciousness. The sixth aspect of liberation ensues when one achieves and dwells in the sphere of nothing-at-all. The seventh aspect of liberation ensues when one achieves and dwells in the sphere of neither perception nor nonperception. The eighth aspect of liberation ensues when one achieves and dwells in the cessation of perceptions and feelings. These are called the eight aspects of liberation. {Ki.VIII: 58}

“If you ask what constitute the nine serial steps of meditative absorption, in this regard, [the first ensues] when someone achieves and then maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. [F.229.a] [The second ensues] when someone achieves and then maintains the second meditative concentration, that is to say, when there is an intense inner clarity consequent on the calming of ideation and scrutiny‍—the absence of ideation and the absence of scrutiny being due to one-pointed mental focus‍—while the joy and bliss that arise from meditative stability are present. [The third ensues] when someone achieves and then maintains the third meditative concentration free from joy, abiding in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ [The fourth ensues] when someone achieves and then maintains the fourth meditative concentration, that is to say, when even that sense of bliss is abandoned and suffering has also been eliminated. Here, neither suffering nor bliss is present because even former blissful and unhappy states of mind have subsided, while equanimity and mindfulness are utterly pure. [The fifth ensues] when someone achieves and then maintains the sphere of infinite space, that is to say, when the perceptions of physical forms have been completely transcended in all respects, the perceptions of obstructed phenomena have subsided, the mind does not engage with diverse perceptions, and one thereby thinks, ‘Space is infinite.’ [The sixth ensues] when someone achieves and then maintains the sphere of infinite consciousness, that is to say, when the sphere of infinite space has been completely transcended in all respects, and one thinks, ‘Consciousness is infinite.’ [The seventh ensues] when someone achieves and then maintains the sphere of nothing-at-all, that is to say, when the sphere of infinite consciousness has been completely transcended in all respects, and one thinks, ‘There is nothing at all.’ [The eight ensues] when someone achieves and then maintains the sphere of neither perception nor nonperception, that is to say, when the sphere of nothing-at-all has been completely transcended in all respects. [F.229.b] [The ninth ensues] when someone achieves and then maintains the cessation of perceptions and feelings, that is to say, when the sphere of neither perception nor nonperception has been completely transcended in all respects. These are called the nine serial steps of meditative absorption.

“If you ask what constitute the ten sense fields of complete suffusion, they comprise the complete suffusion of the earth element, the complete suffusion of the water element, the complete suffusion of the fire element, the complete suffusion of the wind element, the complete suffusion of blueness, the complete suffusion of yellowness, the complete suffusion of redness, the complete suffusion of whiteness, the complete suffusion of consciousness, and the complete suffusion of the space element. These are called the ten sense fields of complete suffusion.

“If you ask what are the eight sense fields of mastery, they are as follows:531 The first sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner forms regards subtle external forms,532 along with pleasant colors and unpleasant colors, but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The second sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner forms regards gross external forms, along with pleasant colors and unpleasant colors, but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The third sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards subtle external forms, pleasant colors, and unpleasant colors, but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. [F.230.a] The fourth sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards gross external forms, pleasant colors, and unpleasant colors, but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The fifth sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards blue external forms, blue colors, and blue reflections‍—blue hues that are as blue, for example, as the flax blossom or [blue] cloth made in Vārāṇasī‍—but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The sixth sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards yellow external forms, yellow colors, and yellow reflections‍—yellow hues that are as yellow, for example, as the cassia flower or [yellow] cloth made in Vārāṇasī‍—but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. {Ki.VIII: 59} The seventh sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards red external forms, red colors, and red reflections‍—red hues that are as red, for example, as the pentapetes flower or [red] cloth made in Vārāṇasī‍—but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The eighth sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards white external forms, white colors, and white reflections‍—white hues that are as white, for example, as the lights of the [morning] star Venus or [white] cloth made in Vārāṇasī‍— [F.230.b] but understands these forms, having attained mastery over them, and sees them, having attained mastery over them.

“If you ask what is seclusion devoid of afflicted mental states, this refers to the conduct of bodhisattva great beings, abiding in meditative concentration, who achieve through that meditative stability the power to ensure that the afflicted mental states of other beings and other individuals do not arise. That is called seclusion devoid of afflicted mental states.

“If you ask what is knowledge based on aspiration, this refers to the knowledge of the three times that bodhisattva great beings acquire or the knowledge that they want when, abiding in meditative concentration, they mentally aspire that ‘this should be known.’ Arising from that meditative stability, they then consummate their aspirations and indeed understand that [specific] knowledge. This is called knowledge based on aspiration.

“If you ask what are the six extrasensory powers, they comprise the extrasensory power of miraculous abilities, the extrasensory power of divine clairvoyance, the extrasensory power of divine clairaudience, the extrasensory power of knowing the minds of others, the extrasensory power of recollecting past lives, and the extrasensory power of knowing that contaminants have ceased. These are called the six [extrasensory powers].

“If you ask what are the four utter purities, they comprise the utter purity of the physical body, the utter purity of objective referents, the utter purity of mind, and the utter purity of wisdom. These are called the four [utter purities].

“If you ask what are the ten controls, they comprise control over the lifespan, control over mind, control over resources, control over actions, control over birth, control over resolve, control over aspiration, control over miraculous abilities, control over wisdom, and control over phenomena. [F.231.a] These are called the ten [controls].

“Subhūti, if you ask what constitute the ten powers of the tathāgatas, in this regard, Subhūti, they are as follows: (1) The tathāgatas definitively know that phenomena that are possible are indeed possible. They definitively know that phenomena that are impossible are indeed impossible. (2) They definitively know through contingencies and causes the maturation of the past, future, and present actions [of beings], and of those who undertake such actions. {Ki.VIII: 60} (3) They definitively know various realms and their multiple constituents. (4) They definitively know the diverse volitions and multiple volitions of other beings and other individuals. (5) They definitively know whether the acumen of other beings and other individuals is superior or inferior. (6) They definitively know the paths that lead anywhere. (7) They definitively know [with respect to other beings and other individuals] the faculties, powers, branches of enlightenment, meditative concentrations, aspects of liberation, meditative stabilities, formless absorptions, and defiled or purified mental states that they have established. (8)533 They definitively know with pure divine clairvoyance, surpassing the sight of human beings, [all the circumstances of] beings‍—they perceive their deaths and rebirths, how they proceed to blissful realms and inferior realms, with pleasant or unpleasant complexions, positive or negative attributes, and how they proceed in accordance with their past actions. (9) They can recollect former lives in their many facets, recollecting a single past life, and from that recollecting anything up to a hundred past lives, a thousand past lives, a hundred thousand past lives, or even a hundred billion trillion past lives. Recollecting even an eon, they can also recollect up to a hundred eons, many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, and even many hundred billion trillions of eons. [F.231.b] They can recollect and make statements about aspects of many former lives, along with their whereabouts and circumstances, saying, ‘I was such [an individual]. My name was this. My family was this. My clan was this. This was the food I ate. This was the duration I lived. The limits of my lifespan were of that extent.’ And, ‘After I died and transmigrated, I was born as so-and-so, and then after dying and transmigrating I have been born here.’ (10) They definitively know the liberation of mind, the liberation of wisdom, and the state that is free from contaminants because all contaminants have ceased. As such they know that these beings conduct themselves physically in negative ways, these conduct themselves verbally in negative ways, these conduct themselves mentally in negative ways, these deprecate the noble ones, these hold wrong views, and for such reasons once their body has perished they will fall into negative, inferior realms and be reborn in the hells. These beings, on the other hand, conduct themselves physically in positive ways, these conduct themselves verbally in positive ways, these conduct themselves mentally in positive ways, these do not deprecate the noble ones, these hold genuine views, and for such reasons, once their body has perished, they will proceed to the blissful exalted realms and be reborn among the gods. These ten are the powers of the tathāgatas. [F.232.a]

“Subhūti, if you ask what constitute the four fearlessnesses [claimed by] the tathāgatas, they are as follows: (1) When I claim to have attained completely awakened buddhahood, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or any other creature should say that I have not attained consummate buddhahood with respect to these [particular] dharmas here, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā that has not previously been turned in the world, in conformity with the Dharma, by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else!

(2) “When I claim I am one whose contaminants have ceased, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or any other creature should say that these [particular] contaminants [of mine] have not ceased, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world, in conformity with the Dharma, by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else! [F.232.b]

(3) “When I claim to have explained those phenomena that cause obstacles [on the spiritual path], if some virtuous ascetic, brāhmin, god, demon, Brahmā, or any other creature should insist that even though one might depend on those phenomena, there will be no obstacles, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world, in conformity with the Dharma, by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else!

(4) “When I claim to have shown the path that leads to realizing the emancipation of the noble and that will genuinely bring an end to suffering for those who make use of it, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or any other creature should say that even if one emphasizes this [path], suffering will not cease, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world, in conformity with the Dharma, by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else! [F.233.a] These four are called the fearlessnesses.534

“If you ask what constitute the four kinds of exact knowledge of the tathāgatas, they comprise exact knowledge of meanings, exact knowledge of dharmas, exact knowledge of their language and lexical explanations, and exact knowledge of their eloquent expression. If you ask what these entail, they respectively refer to meanings, to dharmas, to language and lexical explanations, and to eloquent expression.535

“Subhūti, if you ask what constitute the three unguarded states of the tathāgatas, the tathāgatas are endowed with pure conduct of body, and since they do not act impurely with their bodies, the tathāgatas have no wish to stop anyone who comes to find out if this is so. That is the first unguarded state. The tathāgatas are endowed with pure conduct of speech, and since they are without impure conduct of speech, the tathāgatas have no wish to stop anyone who comes to find out if this is so. That is the second unguarded state. The tathāgatas are endowed with pure conduct of mind, and since they are without impure conduct of mind, the tathāgatas have no wish to stop anyone who comes to find out if this is so. That is the third unguarded state.

“If you ask, in that regard, what are the three consolidations of the tathāgatas’ attitude, when the tathāgatas teach the Dharma, even when there are some who listen attentively with their ears cocked, focusing their minds on paying attention, [F.233.b] and emphasizing care for the Dharma, the tathāgatas will not be delighted, comforted, or distracted by that. This is the first consolidation of their attitude. Even when there are some who do not listen attentively with their ears cocked, focus their minds on paying attention, or emphasize care for the Dharma, the tathāgatas will not be angered by that, they will not become intolerant, and they will not lose confidence. This is the second consolidation of their attitude. Even when there are some who do listen attentively with their ears cocked, focusing their minds on paying attention, and emphasizing care for the Dharma, and others who do not listen attentively with their ears cocked, focusing their minds on paying attention, or emphasizing care for the Dharma, the tathāgatas will neither be delighted nor angered by that, and they will maintain equanimity with their mind and understanding directed toward them all. This is the third consolidation of their attitude. {Ki.VIII: 61}

“If you ask what is the undiminished reality of the tathāgatas, it is that through which the lord buddhas never cease to act for the benefit of all beings, in order to teach the Dharma that is meaningful. This is called the undiminished reality.

“If you ask what is the tathāgatas’ renunciation of the obscuration of propensities: the śrāvakas and pratyekabuddhas, even though they have all renounced afflicted mental states, still undergo the transformations of the physical body, but the tathāgatas do not. This is called the tathāgatas’ renunciation of the obscuration of propensities.

“If you ask what constitutes the great compassion of the tathāgatas, according to worldly convention, [F.234.a] the tathāgatas who are endowed with great compassion are said to reflect at all times‍—thrice during the day and thrice during the night‍—in order to inspect the roots of virtuous action. That is to say, the great compassion of the lord buddhas in actuality always appears to inspect the infinite beings who are to be brought to maturation. This is called great compassion.

“Subhūti, if you ask what constitute the eighteen distinct qualities of the buddhas that the tathāgatas have, they are as follows: (1) the tathāgatas are without clumsiness; (2) they are not noisy; (3) they are without false memories; (4) they are without differentiating perceptions; (5) they are without uncomposed minds; (6) they are without the indifference that lacks discernment; (7) they do not degenerate in their resolution; (8) they do not degenerate in their perseverance; (9) they do not degenerate in their recollection; (10) they do not degenerate in their meditative stability; (11) they do not degenerate in their wisdom; (12) they do not degenerate in their liberation, nor do they degenerate in their seeing the wisdom of liberation; (13) all the activities of their bodies are preceded by wisdom and followed by wisdom; (14) all the activities of their speech are preceded by wisdom and followed by wisdom; (15) all the activities of their minds are preceded by wisdom and followed by wisdom; (16) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the past; (17) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the future; and (18) they engage in the perception of wisdom that is unobstructed and unimpeded with respect to the present. These comprise the distinct qualities of the buddhas.

“Subhūti, if you ask what is the all-aspect omniscience of the tathāgatas, its defining characteristic is that there are no defining characteristics in that which is without apprehending, controlled by mindfulness, and [F.234.b] quiescent. This is called all-aspect omniscience. [B68]

“If you ask what are the thirty-two major marks of a great person that the tathāgatas have, they are as follows: (1) They have hands and feet that are marked with the motif of the wheel. (2) They have feet that are well positioned. (3) They are endowed with hands and feet that are webbed. (4) They have hands and feet that are tender and soft. (5) They have seven prominent parts [the backs of the legs, the arms, the shoulders, and the nape]. (6) They have long toes and fingers. (7) They are endowed with broad heels. (8) They have a body that is tall and upright. (9) They have legs that are ample, [making the ankle bones inconspicuous]. (10) Their limbs have body hairs that curl upward. (11) They are endowed with calves resembling those of Śarabha Aiṇeya, the king of ungulates. (12) They are endowed with arms that reach down the thighs when standing upright. (13) They are endowed with a contracted male organ. (14) They are endowed with a golden complexion. (15) They are endowed with skin of extremely delicate complexion. (16) They are endowed with head hair that grows distinctly, curling to the right. (17) Their face is adorned with a hair ringlet [between the eyebrows]. (18) Their torso resembles that of a lion.536 (19) They are endowed with amply curved and elegant shoulders. (20) They are endowed with extremely broad collarbones. (21) They are endowed with a superior organ of taste. (22) They are endowed with a girth like the banyan tree. (23) They are endowed with the uṣṇīṣa on the crown of the head. (24) They are endowed with an extremely long [and slender] tongue. (25) They are endowed with the divine voice of Brahmā. (26) They are endowed with lion-like jaws. (27) They are endowed with extremely white teeth. (28) They are endowed with extremely even teeth. (29) They are endowed with close-fitting teeth. (30) They are endowed with a full set of forty even teeth. (31) The whites of their eyes and dark pupils are sharply demarcated. (32) They have eyelashes like those of a cow.

“Concerning these [thirty-two major marks], (1) the tathāgatas’ hands and feet are marked with the motif of a wheel with a thousand spokes, {Ki.VIII: 62} a hub, and a circumference, which are complete in all respects, as if they had been carved from bone or ivory. That is how their hands and feet are marked with the motif of the wheel. (2) Their feet are well positioned since the two soles of the feet evenly touch the ground, without wobbling. [F.235.a] (3) They are endowed with hands and feet that are webbed in that their fingers and toes are webbed together in the manner of the king of swans. (4) They have hands and feet that are tender and soft‍—they are extremely soft and tender, like a ball of tree cotton. (5) They are endowed with seven prominent parts in that the arms, legs, shoulders, and nape are amply formed. (6) They have long toes and fingers in that their fingers and toes are [unusually] long. (7) They are endowed with broad heels in that their heels are [unusually] long. (8) They have a body that is tall and upright as they are [unusually] tall, exceeding seven cubits in height. (9) They have legs that are ample in that the kneecaps and ankle bones are inconspicuous. (10) Their limbs have body hairs that curl upward as their hairs point upward, curling to the right. (11) They are endowed with calves resembling those of Śarabha Aiṇeya, the king of ungulates, in that their calves are tapered and round like the calves of the ungulate Aiṇeya, or like bamboo or grass stems. (12) They are endowed with arms that reach down the thighs when standing upright, since, standing upright and without bending down, the palms of both hands can touch the kneecaps. (13) They are endowed with a contracted male organ, their male organ being sheathed in an aesthetically pleasing manner, like a thoroughbred elephant or a thoroughbred horse. (14) They are endowed with a golden complexion in that they have a color resembling the purest gold. (15) They are endowed with skin of extremely delicate complexion as it is delicate and smooth in complexion, like the purest gold or silver, such that no dust adheres to their body. (16) They are endowed with hairs that grow distinctly, curling to the right, their body hairs being well separated and growing distinctly and not in twos. (17) Their face is adorned with a hair ringlet in that they are embellished with a hair ringlet between the eyebrows that is as [white] in color as a water lily, the moon, milk, or hoarfrost, with a luminosity surpassing even a hundred suns and moons. (18) Their torso resembles that of a lion,537 being [unusually] large. (19) They are endowed with amply curved and elegant shoulders, these being tightly articulated [F.235.b] with the neck and amply rounded. (20) They are endowed with extremely broad collarbones, their collarbones being well formed, like polished golden door bolts. (21) They are endowed with a superior organ of taste because no disorders of wind, bile, or phlegm impair it, and its consciousness is matchless. (22) They are endowed with a girth like the banyan tree in that the length of their body is proportionate to its width. (23) They are endowed with the uṣṇīṣa on the crown of the head with the head being proportionate, well formed, and elegant, and the uṣṇīṣa being round and excellent, coiled to the right. (24) They are endowed with an extremely long and slender tongue in that the tongue is extremely long, and it resembles the color of the petals of a red lotus flower. (25) They are endowed with the divine voice of Brahmā, their voice being like that of Brahmā or the kalaviṅka bird. (26) They are endowed with lion-like jaws in that their jaws are well formed, beautifully developed like the surface of a mirror, and pleasant. (27) They are endowed with extremely white teeth, as they have teeth that are extremely white like water lilies or fragments of conch. (28) They are endowed with extremely even teeth, their teeth being positioned neither too high nor too low. (29) They are endowed with close-fitting teeth in that their teeth are without gaps between them. (30) They are endowed with a full set of forty even teeth in that the upper and lower sets are not crooked. (31) They have eyes of which the whites of the eye and dark pupil are sharply demarcated, those light and dark parts of the eyes being distinct, utterly pure, and uncovered by redness. {Ki.VIII: 63} (32) They have eyelashes like those of a cow in that the upper and lower lashes are well positioned and untangled.

“In this regard, (1) they have hands and feet that are marked with the motif of the wheel because they have received and accompanied spiritual teachers, sat listening to the Dharma, and paid their respects to temples, stūpas, and so forth. This is a prior indication that they will have an extremely large assembly. (2) They have feet that are well positioned because they have been steadfast in their commitments. This is a prior indication that they will be unswerving and extremely steadfast. [F.236.a] (3) They are endowed with hands and feet that are webbed because they have become familiar with the four attractive qualities‍—generosity, pleasant speech, purposeful activity, and harmony. This is a prior indication that they will swiftly gather [disciples]. (4–5) They have hands and feet that are tender and soft and they are endowed with seven prominent parts because they have granted the enjoyment of delicious food, delicacies, and drink. These two are prior indications that they will receive delicious food, delicacies, and drink. (6–8) They have long toes and fingers, broad heels, and a