佛本行集經

Chapter 32: THE BODHISATTVA SUBDUES MARA

(Part 2)

At that time, another earth deity there brought a jar of cool water, sprinkled it over Mara’s body, and said:

“O Mara Papiyan, quickly arise and return to your palace. For your sake, various weapons will come here, seeking to kill you and cut your body into pieces. Those hosts of maras who previously manifested bodies of every bizarre form and came here bearing all manner of terrifying weapons can no longer resume their original forms.

They must return to their dwellings in those forms, so that when they see one another, they regard one another as strangers. Thus, even after seven days, some may recognize one another and others may not. Those who recognize one another will make inquiries together; some will weep for their mothers, some for their fathers, some for elder brothers, younger brothers, elder sisters, or younger sisters.

They will say to one another: ‘Today we have met with a great calamity. That this disaster befell us and yet we remain alive is truly inconceivable.’”

A verse says:

The Bodhisattva’s right hand, blessed by a hundred merits,
Webbed between the fingers, with rosy-red nails;
Upon the palm, the wheel-mark with a thousand radiant spokes,
Shining with the golden hue of Jambu River gold.

Slowly he stroked his head, then touched the ground;
His hand emitted light like lightning within clouds.
With his mouth he said, “Let the great earth bear witness.

Throughout innumerable kalpas I cultivated in the past;
Whoever came to ask, I never refused.
The deities of water, fire, and wind all attest to this;
Brahma, Sakra, together with the sun and moon,
And all Buddhas throughout the ten directions bear witness.

As I practiced austerities in quest of bodhi—
Giving, morality, vigor, and patience,
Meditative concentration and wisdom, comprising the six perfections,
Together with the four immeasurables and the supernormal powers—
In such sequence, these factors assisted the path.
All that I cultivated and perfumed the mind with has borne fruit.

I performed meritorious deeds throughout the ten directions,
Established assemblies offering meals to the Sangha, and practiced giving;
Mara possesses not even one ten-thousandth of these.”

Then and there his hand pointed down toward the earth;
The great earth trembled and resounded like a bell.
It shook in six ways, and the oceans seethed;
Seeing this, Mara fell senseless, as though dead.

A voice in the sky cried, “Seize and bind him!”
Mara was subdued and lost his splendor.
Knowing himself no match for the Bodhisattva’s might,
He beat his breast, wailed, and wept to the heavens.

His body exhausted, where could he go?
East, west, south, and north, they fled in confusion;
Their minds disordered, their senses lost, they knew nothing.
Mara’s elephants and horses had no strength remaining.

Fathers, mothers, brothers, and sisters
Sought one another but could not recognize each other.
They all asked, “In what land is that person now?”
Even when they met, hostility arose;
They all spoke of disaster and feared losing their lives.

His body was upright and adorned with excellent marks;
His meritorious radiance resembled a thousand suns.
His mind remained unmoved, like Mount Sumeru,
And he regarded the maras as mere illusions.

All dharmas are undifferentiated, without distinction,
Like stars, like dew, like floating clouds.
Rightly contemplating the characteristics of dharmas thus,
He sat well established in the lotus posture, his mind at peace.

If one still sees and hears through attachment to self,
Such wrong thoughts give rise to craving.
Fools cling to a self and deem it real;
Because of their discriminating minds, they see terror.

Sakyamuni, the Great World-Honored One,
Contemplated dharmas as they truly are, equal in nature.
The twelve links of dependent origination arise in succession;
Objects, mind, and thought are empty and unreal.

Seeing Mara’s harassment, he remained unmoved;
Mara’s body grew weary, and his plight worsened.
Trees, stones, clubs, and blades were all cast aside;
His retinue fled, with nowhere to seek refuge.

At that time, the eldest son of Mara Papiyan, named Merchant Leader, bowed his head and face at the Bodhisattva’s feet, sought repentance, and said:

“O greatly virtuous Noble Son, please permit my father to disclose and repent his offense, for ordinary beings are shallow-minded, like children without wisdom. My father suddenly came to trouble the Noble Son, leading the hosts of maras and displaying all manner of forms to terrify you. Previously I had sincerely remonstrated with my father: ‘Even one wise in every wondrous art could not overcome Prince Siddhartha, much less could we.’ I respectfully beseech the Noble Son to forgive my father. Lacking wisdom and understanding of principle, my father thus sought to terrify the Great Sage. How could he deserve to live! O Great Sage, Royal Prince, may your vow soon be fulfilled, and may you swiftly realize unsurpassed, complete and perfect enlightenment.”

At that time, all the devas—whether in the sky, upon the earth, or in other directions—were filled with faith and reverence toward the Bodhisattva. Their bodies overflowed with such immense joy and delight that they could not restrain themselves. In their great joy they cried out:

“Li li! Ki ki! Le le!”

These cries resounded and shook the empty space in all four directions. They tossed their garments into the air and shouted:

“Ah, how extraordinary is the Bodhisattva! Today he has subdued the Mara king and all the hosts of maras.”

With celestial music and heavenly songs, they praised the Bodhisattva. Again and again they scattered celestial mandarava, maha-mandarava, manjushaka, maha-manjushaka, utpala, kumuda, padma, and pundarika flowers, and rained sandalwood powder upon the Bodhisattva’s body.

A verse says:

At that time, immeasurable and boundless devas from the various realms, numbering thousands of myriads of kotis—including the lord of the Saha world, the Great Brahma king, Sakra, and others—were filled throughout their bodies with such overwhelming joy that they could not restrain themselves. They joined their palms, bowed to the Bodhisattva, and proclaimed:

“Today this Noble One will certainly attain complete and perfect enlightenment.”

At that time, not far from the Bodhi tree, a naga king named Kala praised the Bodhisattva in verse:

I once beheld the day a Buddha appeared in the world
And likewise came beneath this Bodhi tree,
Manifesting extraordinary great supernormal powers
And skillfully employing means to drive away the Mara king.

Today the Venerable Sakyan does likewise;
Having spread grass, he sits peacefully in the lotus posture.
His mind does not engage with objects but abides in right mindfulness;
Not for even a single thought has he known fear.

With such courage and great vigor,
This Muni will certainly become the supremely victorious Buddha.
Therefore this realm trembles in six different ways,
Its sound reverberating like the ringing of a bell.

East, west, south, and north rise and sink;
Certainly, before long, he will attain great enlightenment.
The devas completely fill the sky,
In hundreds of thousands of myriads of kotis of nayutas.

With fine words they praise him, their hearts rejoicing:
“Today you will surely realize the Great Wondrous Sagehood.”
Countless myriads of kotis of devas
All cast their garments throughout the sky.

Portentous signs appear beforehand, difficult to describe:
Today you become the Buddha, the Venerable Great Awakened One.
Thousands of myriads of kotis of young devas,
Delightedly holding lovely celestial flowers,

Such auspicious signs are not alone:
Today you become the Buddha, the Greatest and Most Honored One.
Worthy One, you have subdued the hosts of heavenly maras,
Whose voices and forms were truly terrifying.

Through the power of loving-kindness you gathered and transformed them all:
Today you become the Buddha, the Great One Worthy of Praise.
The naga king Kala praised the Buddha,
His heart filled with exquisite delight and immense joy.

Chapter 33: THE BODHISATTVA ATTAINS BUDDHAHOOD

When the Bodhisattva had subdued all hostile maras, uprooted every poisonous thorn, raised the banner of victory, and seated himself upon the Vajra Seat, he extinguished every worldly disposition toward conflict. Having extinguished conflict, he subdued both inward and outward states, and his mind became pure. For the sake of all beings in the world, he performed beneficial deeds; to bring peace and happiness to all beings in the world; to cause all malicious beings to give rise to loving-kindness; and to sever all the defiled fetters of malicious beings, he himself eliminated the hindrance of sloth and torpor.

His mind became pure, lucid wisdom manifested before him, and right mindfulness was perfected. He then taught beings as well, causing them to eliminate the obscuration of sloth and torpor. He himself eliminated all restlessness; his mind became pure and no longer confused.

He then taught beings as well, causing them to eliminate all restlessness and attain purity. He himself eliminated doubt and remorse, departed from dark conduct, and no longer doubted or hesitated regarding any wholesome or unwholesome dharma. His mind became pure.

After the Bodhisattva eliminated these five mental hindrances, the afflictions gradually weakened. Why was this? Because these five dharmas obscure wisdom, do not serve as conditions for the arising of wisdom, and obstruct the wondrous wholesome path leading to nirvana. He abandoned all such things, departed from sensual desire and unwholesome dharmas, applied inward and outward examination, thought and contemplated, gathered his mind into still concentration, and was about to realize the joy and bliss of the first dhyana, wherein he practiced accordingly.

The Bodhisattva then reflected: “I have newly attained this higher state of mind and presently obtained this wondrous, peaceful, and blissful dharma. My mind is not heedless. I must maintain right mindfulness, depart from villages, and cultivate in a secluded place until reaching consummation.”

At that time, the Bodhisattva wished to depart from all discrimination. His mind was pure, entirely free of discrimination. From samadhi arose joy and bliss; he realized the second dhyana and practiced therein.

The Bodhisattva then thought: “I have now produced the second higher state of mind, departing from all unwholesome states of mind, perfecting the practices, and entering the second dhyana.”

The Bodhisattva then departed from joy and dwelt in equanimity, his conduct purified by right mindfulness and right wisdom. Experiencing bodily bliss, a dharma praised by the noble ones, he realized the third dhyana and practiced therein.

The Bodhisattva then reflected: “My mind has realized this third state of increased development, and I shall continue cultivating in seclusion.” At that time, the Bodhisattva was about to abandon pleasure and abandon pain. Just as he had previously relinquished discrimination regarding pain and pleasure, he relinquished both neither-pain-nor-pleasure as well. With purified right mindfulness, he realized the fourth dhyana and practiced therein.

The Bodhisattva then reflected: “In this higher state of mind, I have directly realized the peaceful and blissful practice of the fourth dhyana. I have realized and known it, and my mind is not heedless. Thus a good man, with one-pointed right mindfulness, cultivates the practice of tranquility in a secluded place.”

When the Bodhisattva’s one-pointed mind was pure and undefiled, without the covering or obstruction of afflictions, all suffering and distress were severed and extinguished. His mind was gentle and at ease, fully matured and established in certainty. During the first watch of that night, he realized the supernormal powers of the body and experienced every sphere of supernormal ability.

From one body he could manifest many bodies, or merge many bodies into one. Having merged them into one body, he could vanish above in empty space and appear below, or vanish below and appear above, freely appearing and disappearing. He transformed himself throughout the east, west, south, and north in the same manner.

He passed through mountains and stone walls without obstruction. Transforming himself at will, he entered through walls and emerged again; having emerged, he reentered. He walked upon earth as upon water, and upon water as upon earth.

He appeared and disappeared in empty space like a bird in flight. He emitted smoke and mist or blazed with fire like a great mass of flame. Though the sun and moon possess such exceedingly dazzling power, he could touch them with his hand.

He manifested a body so immense that it reached the Brahma realm.

It was like a silversmith and the silversmith’s apprentice taking pure gold and fashioning various objects, which immediately assumed whatever form they wished, while they also discerned their good or inferior value. It was like a potter and the potter’s apprentice placing a lump of clay securely upon the wheel: whatever object they wished to make, it became that object, and they also knew its value. It was like a carpenter and the carpenter’s apprentice cutting sound trees that were neither rotten nor withered: whatever object they wished to make, it became that object, and they also knew its value. It was like an ivory carver and the ivory carver’s apprentice obtaining prepared ivory: whatever object they wished to make, it became that object, and they also knew its value.

Just so, just so! The Bodhisattva was likewise. He perfected such a pure mind, an undefiled mind, an unobstructed mind, a mind free from suffering, a gentle mind, a mind perfected in wholesome karma, and a true and tranquil mind. During the first watch of that night, he cultivated and exercised the supernormal powers, perfected wisdom, and manifested every sphere of supernormal ability. From one body he manifested many bodies and, in brief, made his body reach as high as the Brahma realm.

The Bodhisattva’s mind had become so tranquil, so pure, so stainless, and so unobstructed. He eliminated every affliction and suffering; his mind became entirely mature and attained quiescence.

Then, during the middle portion of the first watch of that night, the Bodhisattva further realized the supernormal knowledge of recollecting past lives. His mental practice was perfected, and from his own mind he wished to know all the thoughts of others. He knew the places where he had assumed a body in one life, two lives, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, one hundred, two hundred, one thousand, tens of thousands, immeasurable myriads of kotis, half a kalpa, a minor kalpa, an intermediate kalpa, a great kalpa, and immeasurable minor, intermediate, and great kalpas: “In the past I dwelt in such a place, bore such a name, belonged to such a clan and such a class, ate and drank such things, experienced such pleasures, lived for such a span,

and after death was born in such another region.

Having been born there, I again died...”

At that time, through such characteristics and such practices, the Bodhisattva knew that all his own bodies in the past had been thus, and that the bodies of others had likewise been thus. He also personally knew all his own past lives. It was like a man who departed from his own village and went to another village. Along the way, he knew where he sat, where he walked, where he slept, where he spoke, and where he remained silent. Having reached that village, he knew whether the time spent traveling to it had been long or short, where he had walked, where he had sat, and even where he had slept, lain down, spoken, or remained silent.

Having reached the other village, he contemplated returning to his own village thus: “From this village, after such an amount of time, I shall reach the other village. There I shall rest for such an amount of time, walk for such an amount of time, sit for such an amount of time, speak for such an amount of time, remain silent for such an amount of time, and after such an amount of time reach that settlement.” He also knew the time spent walking, standing, lying down, sitting, speaking, remaining silent, and resting on the return journey from that village to his own; he knew everything.

With his concentrated mind, pure mind, undefiled mind, gentle and easeful mind, mind free from anguish, and mind capable of performing wholesome karma, the Bodhisattva attained, during the middle of the first watch of that night, the knowledge of past lives. Through right mindfulness he directly knew it, and his mind perfected all practices.

The Bodhisattva then contemplated and clearly knew the births and deaths of himself and others: from a single lifetime spent in a certain land to the places where they had lived throughout immeasurable and boundless kalpas.

At that time, according to their characteristics and the successive teachings he had heard, he personally knew the realms into which his own body had been born, and likewise the places where others had been born. The Bodhisattva remembered the realms of his own births and also the realms into which beings were born. A mind of loving recollection arose in him: “This was once my relative; this person was a stranger to me. Having abandoned that human body, one was born there, in this world or another world.” Like a wind-driven wheel, like a plantain tree without solid heartwood, the afflictions are impermanent. His mind directly and clearly knew this truth.

Then, with a concentrated, pure, undefiled, unafflicted, and gentle mind capable of cultivating pure karma, the Bodhisattva resolved at midnight to perfect and realize the supernormal knowledge of the divine ear. With a completely purified divine ear surpassing that of ordinary people, he heard every kind of sound: the sounds of hell beings, animals, devas, and humans, whether distant or near.

It was like a person in a village, settlement, or city of a country who ascended a tall house or tower and remained there. With exceedingly acute hearing, that person heard every kind of sound: the blowing of conches, great drums, small drums, hourglass drums, harps, lutes, pipes, flutes, and mouth organs; crying; the voices of women, men, boys, and girls. Just so, just so... His mind was tranquil, pure, undefiled, unafflicted, unstained, and gentle as he cultivated wholesome karma. At midnight he heard every kind of sound, even the sounds in hell.

At midnight, when the Bodhisattva’s mind was tranquil, pure, undefiled, and unafflicted, he perfected and realized the supernormal knowledge of the divine eye. With the divine eye surpassing ordinary human sight, he saw everything throughout all realms. He saw all beings passing away and falling, or being born among beings of the higher realms or lower realms, beautiful beings or ugly beings; falling among beings in evil destinies or being born among beings in wholesome realms; going or remaining. He clearly saw their karma and how they followed the karma they had created.

He further saw and knew beings who performed impure bodily karma and impure mental karma, slandered teachers and members of the Sangha, embraced wrong views, and, because of those wrong views, created evil karma. Consequently, after relinquishing their bodies, they were born in the evil realm of hell and underwent suffering. Some beings, because of verbal karma, underwent many kinds of suffering in evil realms.

Because their verbal karma was impure and they committed every kind of evil deed of speech, after death they were born among animals and underwent suffering. Other beings performed evil bodily deeds and completed every form of bodily karma. Through these causes and conditions, they committed evil mental deeds and completed evil mental karma, even slandering all noble and virtuous ones and holding many wrong views.

Because of the conditions of those wrong views, when they relinquished their bodies at death, they fell among hungry ghosts and underwent the sufferings of hungry ghosts.

Other beings possessed pure bodily karma and pure verbal karma and did not slander the noble and virtuous. Because they practiced right view and created karma based on right view, through these causes and conditions they were born in the heavenly realms after death. Other beings completely purified the karma of body and speech, transgressed nothing, lacked nothing, and did not slander the noble and virtuous, because they possessed right view. Through the causes and conditions of such right view, after death and the relinquishment of this body, they were born as human beings.

With the purified divine eye surpassing ordinary human sight, the Bodhisattva saw beings as they fell or were reborn among beings of the upper, middle, and lower realms; whether their bodies were beautiful or ugly, fragrant or foul-smelling; and whether, according to the karma they had created, they were born in wholesome or evil destinies. He knew all this just as it truly was.

It was like a person in a bustling city, village, or settlement of a country who ascended a very tall and lofty pavilion and sat within it. With purified vision, that person observed people coming and going: coming from the east, coming from the west, traveling westward from the east, traveling eastward from the west, traveling northward from the south; arriving or departing, standing or sitting, moving to and fro therein.

Some people traveled upriver, while others traveled downriver—all such scenes could be seen.

At midnight that night, the Bodhisattva’s mind was tranquil, pure, undefiled, unafflicted, and gentle as he performed wholesome karma. He saw all beings creating manifold wholesome and unwholesome karma and receiving corresponding retribution.

A verse says:

In hell they undergo the most grievous karmic suffering;
Animals devour and swallow one another.
Hungry ghosts suffer constant hunger and thirst;
Humans endure hardship in seeking possessions.

When devas exhaust their merit, they suffer separation;
This suffering is so heavy that no analogy can describe it.
Beings revolve among the various forms of existence;
Nowhere at all is there true peace and happiness.

This is the abyss where the demon of death takes life;
It is also the bottom of the ocean of afflictions.
Beings sink within it and cannot escape,
Turning here and there, coming and going.

Contemplating the five destinies, he saw them all thus;
With the divine eye’s penetration, he saw everywhere.
The afflictions, whether before or after, possess no true existence,
Like a plantain tree when every sheath has been peeled away.

At that time, the Bodhisattva’s mind was thus still, pure, and undefiled, far removed from every evil. His mind was harmonious and at ease, and he performed wholesome karma in this manner. Once his mind had attained tranquil concentration, during the final watch of that night there arose in him the aspiration to realize the supernormal power of accomplishing whatever he willed. Having realized that supernormal power, he further realized the knowledge of others’ minds. He knew whence beings were born and what they were thinking, comprehending all things everywhere just as they truly were.

If a being possessed a lustful mind and engaged in sexual desire, he knew it just as it truly was. If a being possessed a mind free from desire and had departed from sexual desire, he knew it just as it truly was. If a being possessed a hateful mind and gave rise to anger, he knew it just as it truly was. If a being possessed a mind free from anger and had departed from angry deeds, he knew it just as it truly was. If a being possessed a deluded mind, he knew it just as it truly was. If a being possessed a mind free from delusion and had departed from deluded conduct, he knew it just as it truly was.

In brief, whether beings’ minds possessed craving or were free from craving; whether conditioned or unconditioned; inferior or superior; tranquil or agitated; expansive or constricted; great or small; limited or unlimited; directed upward or downward; concentrated or unconcentrated; liberated or unliberated—he comprehended them all just as they truly were.

It was like a young man or woman who delighted in adornment. After adorning themselves, they might use a bright mirror or clear water and therein see their entire face.

Just so! Just so! The Bodhisattva in tranquil concentration was likewise. His mind was pure, undefiled, unafflicted, harmonious, and at ease as he performed wholesome karma.

Once his mind had attained tranquil concentration, during the final watch of that night, because of his purified mind, he realized according to his wish the supernormal knowledge of past lives. Likewise, he knew his own mind and the minds of others, whence a thought arose and whence the mind was activated. He comprehended every state of mind just as it truly was.

Whether beings possessed desire or were free from desire, he comprehended it; even whether their minds were liberated or unliberated, he comprehended it just as it truly was.

When the Bodhisattva had realized a pure mind, free from defilement and departed from all evil, his mind became harmonious and at ease, and he performed every wholesome deed. Having attained such tranquil concentration, during the final watch of that night he realized at will the supernormal knowledge of the exhaustion of the outflows. Wisdom arose in his mind, and he reflected:

“All beings are submerged in an ocean of suffering and distress, continually undergoing birth, aging, illness, and death. Having ended their lives in this realm, they are born in another realm. After taking birth, they again encounter all the same sufferings, yet they do not know how to depart from them: the sufferings of birth, aging, illness, and death.”

He reflected: “What means must I now employ, and how may I depart from such suffering? What karma must I create?

“How may I depart from birth, aging, illness, and death and cross to the further shore of liberation?”

He spoke this verse:

The world is submerged in the ocean of birth and death,
Forever dying and then taking birth again.
Bound constantly by suffering, aging, and illness,
Deluded beings cannot find escape.

After speaking this verse, the Bodhisattva further reflected: “Whence come my aging, illness, and death? Through what causes and conditions do aging, illness, and death exist?”

As the Bodhisattva reflected thus, he knew that birth is the cause of aging, illness, and death, for because there is birth, aging, illness, and death subsequently arise.

The Bodhisattva further reflected: “Whence does birth come? Through what causes and conditions does birth exist?” Having reflected, he knew that because becoming exists, birth exists.

The Bodhisattva further reflected: “Whence does this becoming come? Through what causes and conditions does this becoming exist?” Having reflected thus, the Bodhisattva knew that because clinging exists, becoming exists.

The Bodhisattva further reflected: “Whence does this clinging come? Through what causes and conditions does clinging exist?” Having reflected, he knew that because craving exists, clinging exists.

The Bodhisattva further reflected: “Whence does this craving come? Through what causes and conditions does this craving exist?” Having reflected thus, the Bodhisattva knew that because feeling exists, craving exists.

The Bodhisattva further reflected: “Whence does this feeling come? Through what causes and conditions does this feeling exist?” Having reflected thus, the Bodhisattva knew that because contact exists, feeling exists.

The Bodhisattva further reflected: “Whence does this contact come? Through what causes and conditions does this contact exist?” Having reflected thus, he knew that because the six ayatanas exist, contact exists.

The Bodhisattva further reflected: “Whence do the six ayatanas come? Through what causes and conditions do the six ayatanas exist?” Having reflected, he knew that because name-and-form exists, the six ayatanas exist.

The Bodhisattva further reflected: “Whence does this name-and-form come? Through what causes and conditions does it exist? Whence is it born?” Having reflected thus, the Bodhisattva knew that because consciousness exists, name-and-form exists.

The Bodhisattva further reflected: “Through what causes and conditions does this consciousness exist? Whence is it born?” Having reflected thus, the Bodhisattva knew that because formations exist, consciousness exists.

The Bodhisattva further reflected: “Through what causes and conditions do these formations exist? Whence are they born?” Having reflected thus, the Bodhisattva knew that because ignorance exists, formations exist.

The Bodhisattva further reflected: “Conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six ayatanas arise; conditioned by the six ayatanas, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, becoming arises; conditioned by becoming, birth arises; conditioned by birth, aging arises; conditioned by aging, illness and death arise, together with sorrow, lamentation, pain, and distress.

Such sufferings mutually serve as causes for arising.” Regarding this Dharma, which the Bodhisattva had never previously heard from another, there arose vision, knowledge, understanding, wisdom, and illumination.

The Bodhisattva further reflected: “Through the nonexistence of what would aging, illness, and death cease to exist? Through the cessation of what would aging, illness, and death cease?” Reflecting thus, the Bodhisattva clearly knew that because birth does not exist, aging, illness, and death do not exist; with the cessation of birth, aging, illness, and death cease.

The Bodhisattva further reflected: “Through the nonexistence of what would this birth cease to exist? Through the cessation of what would this birth cease?” The Bodhisattva reflected and knew: “Because becoming does not exist, birth does not exist; through the cessation of becoming, birth ceases.”

The Bodhisattva further reflected: “Through the nonexistence of what would all things up to formations cease to exist? Through the cessation of what would all things up to formations cease?” The Bodhisattva reflected and knew: “Because ignorance does not exist, formations do not exist. Through the cessation of ignorance, formations cease.”

The Bodhisattva further reflected: “Through the cessation of ignorance, formations cease; through the cessation of formations, consciousness consequently ceases.” In brief, birth, aging, sorrow, lamentation, pain, and distress all cease. Thus all suffering and the causal accumulation of suffering are entirely extinguished.

The Bodhisattva had never before heard such a teaching. Regarding this Dharma, there arose vision, knowledge, understanding, illumination, radiance, and wisdom. When the Bodhisattva’s mind was thus concentrated, pure, and undefiled, his mind was at ease, departed from every affliction, and fully matured. His mind attained stillness. He knew ignorance just as it truly was; knew the causes through which ignorance arose; knew the conditions through which ignorance ceased; knew with certainty the characteristic of the complete cessation of ignorance; and knew with certainty that he had realized the noble path.

In brief, he clearly knew consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging, illness, and death: “This is the cause of all aging, illness, and death. This is the cessation of all aging, illness, and death. When all this aging, illness, and death has been extinguished, the path is attained.” He knew them all thus: “This is the cause of the truth of suffering. He knew just as it truly was the cessation of the truth of suffering, and knew just as it truly was the path attained when this truth of suffering had ceased. He knew just as it truly was: these are the outflows; this is the cause of the outflows; this is the complete cessation of the outflows. When such outflows have ceased, the path is attained.”

He knew just as it truly was: this is the outflow of sensual desire; this is the outflow of becoming; this is the outflow of ignorance. He knew just as it truly was that when these outflows were extinguished without remainder, rebirth in all realms was permanently ended.

It was like a pond situated in a city, beside a city, or in a nearby village. The water in the pond was clear, sweet, cool, entirely free from turbidity, and always full. Its banks were level, and many kinds of trees surrounded and beautifully adorned its four sides.

Within the pond were stones, gravel, and many kinds of aquatic creatures: mussels, snails, crocodiles, soft-shelled turtles, tortoises, fish, eels, silver carp, tailed fish, and even makara fish. They swam back and forth toward the east, west, south, and north, pursuing and seeking food. Some remained still, while others chased one another. A person standing on the bank, seeing clearly with bright eyes, would perceive all these creatures and know: “This is a mussel; this is a large snail; this is a turtle; this is a soft-shelled turtle; this is a tortoise; this is gravel; this is a stone; this is a fish; this is a makara fish.” Some sought food, some lay still asleep, some moved throughout the east, west, south, and north, and some chased one another.

Just as all these scenes were clearly seen, so was the Bodhisattva’s mind concentrated, pure, undefiled, unafflicted, harmonious, at ease, and fully matured. Once his mind had attained tranquil concentration, he clearly knew: this is ignorance; this is the cause of ignorance; this is the cessation of ignorance; and when ignorance has ceased, this path is realized.

In brief, he clearly knew all things up to this: here all outflows and afflictions are completely extinguished, with nothing remaining.

When the Bodhisattva knew and saw thus, his mind was liberated from the outflow of sensual desire, liberated from the outflow of becoming, and liberated from the outflow of ignorance.

Having been liberated from the three outflows, the wisdom of liberation arose. Once the wisdom of liberation arose, he immediately knew: “My rebirth is ended, the holy life has been established, what had to be done has been accomplished, and I shall never again undergo existence in a future life.” The third watch of that night passed, and the fourth and final watch began. As the morning star was about to appear, the remaining part of the night was still peaceful, and all beings, whether traveling or remaining in one place, had not yet awakened. At that time, knowledge and vision arose in the World-Honored One, and he attained unsurpassed, complete and perfect enlightenment.

A verse says:

Extinguished every suffering and realized awakening,
Becoming the Omniscient One within the world.

When the World-Honored One realized knowledge and vision, the realms of all devas and humans, ascetics and brahmins, and the palaces of Brahma and Mara in this world became exceedingly radiant. Within the Lesser Iron Encircling Mountains and the Greater Iron Encircling Mountains were places that had always been dark from ancient times until then and had never seen the light of the sun or moon. Although the sun and moon possess such great power, such radiance, and such awesome might, their brilliant light could not illumine those places. Yet on that day these places naturally became translucent and filled with light. All beings there saw and recognized one another, saying to one another: “Are there also beings in this place? Are there also beings in this place!”

All the trees in the world blossomed and bore fruit, which immediately ripened and fell to the ground. Through the spiritual power of the World-Honored One, although the sky was clear, without dust, haze, smoke, or clouds, clouds suddenly gathered and a gentle rain moistened the earth. A cool breeze blew, tempering cold and heat, and every direction became bright and clearly visible.

In empty space, all the devas played celestial music and praised him with heavenly voices. They rained down immeasurable mandarava flowers, maha-mandarava flowers, and other blossoms. They also rained down various celestial garments, such as kausaya robes; treasures such as gold, silver, and vaidurya; and lotuses such as blue lotuses, white lotuses, and great white lotuses. They scattered many layers of powdered and paste incense upon the Buddha’s body. Throughout one yojana around that place, flowers, powdered incense, and fragrant blossoms rose as high as the knees.

At that time, the great earth trembled in six ways. All beings experienced supreme peace and happiness, without any suffering to trouble them. At that very moment, not a single being gave rise to vexation through desire, anger, greed, or delusion.

Nor did they give rise to arrogance, pride, or fear. They committed no offenses. There was no illness; every affliction ended and did not arise again.

All hungry and thirsty beings were satisfied. All intoxicated beings became sober and drank no more liquor. All insane beings regained normal minds.

Blind beings could see, and deaf beings could hear. Beings with deficient bodies became whole. Impoverished beings obtained precious possessions.

Emaciated beings became well nourished. For beings bound in prisons, all fetters and shackles naturally fell away. Beings in hell were freed from suffering.

The terrors afflicting animals were all extinguished. Hungry ghosts were freed from the suffering of hunger and thirst, and all were fully satisfied.

A verse says:

At that time beings’ afflictions were extinguished;
All were exceedingly peaceful and happy, with suffering no more.
The intoxicated and insane returned to normal,
And those who had been afraid attained peace.

After the World-Honored One attained unsurpassed, complete and perfect enlightenment, he immediately spoke this verse in a lion’s roar:

The beneficial deeds of merit performed in the past,
And all that the mind intended and directed, have been fulfilled.
Swiftly I have realized and perfected the concentrated mind;
The shore of awakening, nirvana, has now been reached.

For one who is ever courageous and diligently vigorous,
How could the quest for noble wisdom be difficult?
All sufferings are immediately extinguished,
And every sinful karma is completely destroyed.

After the Tathagata attained the path, this was the first verse he uttered in inspired joy.