佛本行集經

Chapter 32: THE BODHISATTVA SUBDUES MARA

(Part 2)

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

“Mara Papiyan, quickly arise and return to your palace. For your sake, various armed forces will come here intending to kill you and tear your body into pieces. Those hosts of maras who previously manifested bodies of strange and unusual forms and came here wielding all manner of terrifying weapons can no longer recover their original forms.

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

They will say to one another, ‘Today we have met with a great calamity. That we have survived this disaster is truly inconceivable to us.’”

A verse says:

The Bodhisattva’s right hand, adorned with a hundred blessings,
Webbed between the fingers, with rosy-red nails,
Its palm bearing a thousand-spoked wheel-mark,
Shone brilliantly with the gold of Jambunada.

Slowly he stroked his head and touched the ground;
His hand emitted light like lightning in the clouds.
His mouth proclaimed, “Let the great earth bear witness!

I performed meritorious deeds throughout the ten directions,
Established assemblies for offerings to the Sangha, and practiced giving;
Mara’s merit is not even one ten-thousandth of mine.”

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

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

His body exhausted, where could he return?
East, west, south, and north, they fled in confusion.
Their minds deranged, their wits lost, they knew nothing;
The elephants and horses of Mara’s army lost all strength.

Kumbhandas, pisacas, and raksasas
Were suddenly terrified, their ranks thrown into disorder.
They retreated and fled, seeking a way of escape,
Like birds in the wilderness assailed by wind and fire.

His body was upright and adorned with excellent marks;
His merit shone like a thousand suns.
His mind remained unmoved like Mount Sumeru,
And he regarded the mara hosts as magical illusions.

All dharmas are undifferentiated, without distinction,
Like stars, like dew, like floating clouds.
Rightly contemplating the characteristics of dharmas thus,
He sat firmly cross-legged, his mind secure.

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 and mind are empty and unreal.

Seeing Mara’s disturbance, 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 take refuge.

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

“O greatly virtuous Holy Son, please permit my father to confess and apologize for his offense. Ordinary beings are shallow and shortsighted, like children without wisdom. My father suddenly came to trouble the Holy Son, leading hosts of maras who manifested every terrifying form to intimidate you. Previously I had sincerely remonstrated with my father: ‘Even one wise in all magical arts could not overcome Prince Siddhartha, much less could we.’ I humbly beg the Holy Son to forgive my father. Lacking wisdom and knowing no principle of the Path, my father thus tried to frighten the Great Sage. How could he deserve to live! O Great Sage and Royal Prince, may your vow soon be fulfilled, and may you quickly realize unsurpassed, 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 for the Bodhisattva. Their entire bodies overflowed with such intense joy and delight that they could not restrain themselves. Overjoyed, they cried aloud:

“Li li! Ki ki! Le le!”

Their cries reverberated and shook the sky throughout the four directions. Casting their garments into the air, they exclaimed:

“Ah, how rare is the Bodhisattva! Today he has subdued Mara and all his hosts.”

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 powdered sandalwood incense upon his body.

A verse says:

At that time, immeasurable and boundless devas from the various realms, numbering thousands of myriads of millions—including the lord of the Saha world, the great Brahma kings, Sakra, and others—were filled with such intense joy that they could not contain themselves. Together they joined their palms, bowed to the Bodhisattva, and proclaimed:

“Today this Holy One will certainly attain perfect enlightenment.”

At that time, not far from the bodhi tree, there was a naga king named Kala, who praised the Bodhisattva in verse:

I once saw the day a Buddha appeared in the world
And likewise came beneath this bodhi tree.
He manifested great supernormal powers, wondrous and rare,
And skillfully employed expedient means to drive Mara away.

Today the Venerable Sakyan is likewise thus:
Having spread grass, he sits securely cross-legged.
His mind does not engage with objects but abides in right intent;
Not for a single thought has he known fear.

East, west, south, and north rise and sink;
Surely before long he will attain Great Awakening.
Devas fill and cover the entire 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!”
Myriads of kotis of countless devas
All cast their garments throughout the sky;
Auspicious portents beyond number appear beforehand.

Today you become Buddha, the Great Awakened Venerable One.
Thousands of myriads of kotis of celestial youths,
Delighted, hold exquisite celestial flowers
And scatter a rain of blossoms upon the Worthy One.

Today you become Buddha, the Great and Most Honored One.
Worthy One, you have subdued the hosts of celestial maras,
Whose voices and forms were truly terrifying;
Through the power of loving-kindness, you gathered in and transformed them all.

Today you become Buddha, Greatly Honored and Renowned.
The naga king Kala praised the Buddha,
His heart filled with delight and exceeding joy.

Chapter 33: THE BODHISATTVA ATTAINS BUDDHAHOOD

After 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 contention. Having extinguished contention, he was disciplined within and without, 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 arouse 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, clear wisdom manifested before him, and right mindfulness was perfected. He then taught beings so that they too might eliminate the obstruction of sloth and torpor. He himself eliminated all restlessness; his mind became pure and no longer confused.

He then taught beings so that they too might eliminate all restlessness and attain purity. He himself eliminated doubt and remorse, departed from dark conduct, and no longer wavered in uncertainty regarding any wholesome or unwholesome dharma. His mind became pure.

When the Bodhisattva had eliminated these five mental hindrances, the afflictions gradually weakened. Why was this? Because these five dharmas obscure wisdom, do not provide the supporting conditions for wisdom to arise, and obstruct the wondrous wholesome path leading to nirvana. He had abandoned them all. Apart from sensual desire and unwholesome dharmas, with inward and outward examination, thought, and contemplation, he unified his mind in tranquil concentration, was about to realize the joyful bliss of the First Dhyana, and cultivated therein.

The Bodhisattva then reflected: “I have now attained the higher mind and presently obtained this wondrous state of peace and bliss. My mind is heedful. I must maintain right mindfulness, withdraw far 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 and completely free of discrimination. From samadhi arose joy and bliss; he realized the Second Dhyana and cultivated therein.

The Bodhisattva then thought: “I have now produced the second higher mind, departed from every evil state of mind, perfected these practices, and entered the Second Dhyana.”

The Bodhisattva then departed from joy and dwelt in equanimity. With pure conduct, right mindfulness, and right wisdom, his body experienced the bliss praised by the noble ones. He realized the Third Dhyana and cultivated therein.

The Bodhisattva then reflected: “My mind has realized this third state of increase, and I shall cultivate in a secluded place until consummation.” At that time, the Bodhisattva was about to abandon pleasure and pain. Just as he had previously abandoned the discrimination of suffering and happiness, he relinquished both neither-pain-nor-pleasure as well. With pure right mindfulness, he realized the Fourth Dhyana and cultivated therein.

The Bodhisattva then reflected: “With this higher mind, I have presently realized the peaceful and blissful practice of the Fourth Dhyana. I have realized and known it, and my mind is heedful. A good man should single-mindedly maintain right mindfulness and cultivate the practice of tranquility in a secluded place.”

When the Bodhisattva’s one-pointed mind was pure, undefiled, unobstructed by the barriers of affliction, and free from every painful distress, it became gentle, at ease, fully mature, and established in certainty. During the first watch of that night, he realized the superknowledge of bodily transformation and experienced every sphere of supernormal power. From one body he could manifest many bodies, or unite many bodies into one.

Having united them into one body, he could disappear above and appear below, or disappear below and appear above, appearing and disappearing at will. He likewise performed transformations throughout the eastern, western, southern, and northern directions. He passed through mountains and stone walls without obstruction.

He transformed himself at will, entering walls and emerging again, or emerging and entering again. He walked upon the earth as though upon water and upon water as though upon the earth. He appeared and disappeared in the sky like a bird in flight.

He emitted clouds of smoke or blazed forth like a great mass of fire. Though the sun and moon possess exceedingly brilliant 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 or a silversmith’s apprentice who fashioned pure gold into various objects: whatever he wished to make was immediately produced, and he could distinguish its good or inferior quality and value. It was like a potter or a potter’s apprentice who placed a lump of clay firmly upon the wheel: whatever object he wished to make was produced, and he also knew its value. It was like a carpenter or a carpenter’s apprentice who cut wood that was neither rotten nor withered: whatever object he wished to make was produced, and he also knew its value. It was like an ivory carver or an ivory carver’s apprentice who obtained a piece of seasoned ivory: whatever object he wished to make was produced, and he also knew its value.

Just so, just so! The Bodhisattva was likewise. He perfected a pure mind—a mind undefiled, unobstructed, free from painful distress, gentle, accomplished in wholesome karma, genuine, and tranquil. During the first watch of that night, he cultivated and exercised the supernormal powers, perfected wisdom, and manifested all spheres of supernormal power: one body manifested as many bodies and, in brief, his body extended as high as the Brahma realm.

The Bodhisattva’s mind had thus become tranquil, pure, stainless, and unobstructed. He eliminated all the painful distress of the afflictions; his mind was entirely mature and had attained quiescence.

Then, during the middle of the first watch of that night, the Bodhisattva further realized the knowledge of former 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: “Formerly I dwelt in such a place, bore such a name, belonged to such a clan and such a class, ate such food, experienced such pleasures, had such a lifespan, died and was reborn in such another land, and,

having been born there, died again...”

At that time, through such characteristics and such practices, the Bodhisattva knew that all his own bodies in past times had been thus, and that the bodies of others had likewise been thus. He further knew all his own former lives. It was like a person who departed from his own village for another village and, along the road, knew where he had sat, where he had walked, where he had slept, where he had spoken, and where he had remained silent. Having reached that village, he knew whether the time required to reach it had been long or short, and knew where he had walked and sat, even to where he had slept, lain down, spoken, and remained silent.

Having reached the other village, he thought of returning to his own village thus: “After traveling from this village for such a length of time, I shall reach the other village. Upon arriving there, I shall rest for such a length of time, walk for such a length of time, sit for such a length of time, speak for such a length of time, remain silent for such a length of time, and after such a length of time reach that settlement.” He likewise knew all the time spent walking, standing, lying down, sitting, speaking, remaining silent, and resting while returning from that village to his own.

The Bodhisattva’s mind was concentrated, pure, undefiled, gentle, and at ease, free from distress, and capable of producing wholesome karma. During the first watch of that night, he attained the knowledge of former lives, realized it through right mindfulness, and perfected the mind’s practices.

The Bodhisattva then contemplated and clearly knew the places of birth and death of himself and others: the land where he had lived for one lifetime, and even the places where he had lived throughout immeasurable and boundless kalpas.

At that time, according to the characteristics and the sequential teaching he had heard, the Bodhisattva himself knew the realms into which his own body had been born, and likewise the places where others had been born. He recollected the realms of his own births and also recollected the realms into which beings were born. He gave rise to a mind of loving recollection: “This was formerly my relative; this one was a stranger to me. Having abandoned this human body, one was born there, in this world or another world.” Like a wind-driven cart, like a plantain tree without solid core, the afflictions are impermanent. His mind clearly realized this truth.

Then, with a mind concentrated, pure, undefiled, free of affliction, gentle, and capable of cultivating pure karma, the Bodhisattva, at midnight, properly aroused the aspiration to perfect and realize the superknowledge of the divine ear. With the perfectly pure divine ear, surpassing that of ordinary humans, he heard every kind of sound: the sounds of hell beings, animals, devas, and humans, sounds far away and nearby.

It was like a person in the village, fortified town, or city of a country who climbed to the top of a high house or tower and remained there. With extremely keen hearing, that person heard all kinds of sounds: the blowing of conches, great drums, small drums, hourglass drums, harps, lutes, pipes, flutes, and reed organs; or the sounds of weeping, women, men, boys, and girls. Just so, just so: his mind was tranquil, pure, undefiled, free from affliction and impurity, gentle, and cultivated wholesome karma.

At midnight that night, he heard every kind of sound, including the sounds in the hells.

At that time, the Bodhisattva’s mind was tranquil, pure, undefiled, and free from affliction. At midnight that night, he perfected and realized the superknowledge of the divine eye, surpassing ordinary human sight, and saw everything everywhere. He saw beings dying and falling into lower states; beings born in higher realms and lower realms; beautiful beings and ugly beings; beings falling into all the evil destinies or being born in good destinies; and beings coming and going. Whatever karma they created and wherever they went in accordance with that karma, he saw clearly.

He further saw and knew beings who performed impure bodily karma and impure mental karma, slandered teachers and members of the Sangha, held wrong views, and, because of those wrong views, created evil karma. Therefore, after abandoning those bodies, they were born in the evil realm of hell and endured suffering. Some beings suffered in many ways in the evil destinies because of verbal karma.

Because their verbal karma was impure and they committed every kind of evil deed of speech, through these causes and conditions they died and were born among animals, where they endured suffering. Some beings committed evil bodily deeds and fulfilled every kind of bodily karma. Through these causes and conditions, they also created evil mental karma and fulfilled evil deeds of mind, even slandering all noble and worthy ones and holding many wrong views.

Through the causes and conditions of wrong views, upon abandoning their bodies at death, they fell among hungry ghosts and endured the sufferings of hungry ghosts.

Other beings, however, had pure bodily karma and pure verbal karma and did not slander the noble and worthy ones. Because they practiced right view and created karma rooted in right view, through these causes and conditions they were born in heavenly realms after death. Those beings whose bodily and verbal karma was wholly pure, who committed no violations, had no deficiencies, and did not slander the noble and worthy ones, possessed right view. Through the causes and conditions of such right view, upon death and abandoning those bodies, they were born as humans.

With the pure divine eye surpassing ordinary human sight, the Bodhisattva saw beings when they fell or were born as beings of the higher, 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 good or evil destinies. He knew all this exactly as it truly was. It was like a person in a bustling place within a city, village, or fortified town of a country who climbed a very lofty pavilion and sat there. With the pure divine eye, that person observed people coming and going: coming from the east or from the west, traveling from west to east or east to west, traveling from south to north, arriving or departing, standing or sitting, moving back and forth therein.

Some traveled toward the highlands, while others traveled toward the lowlands—all such scenes were visible.

At midnight that night, the Bodhisattva’s mind was tranquil, pure, undefiled, free from affliction, gentle, and productive of wholesome karma. He saw all the wholesome and evil karma created by beings and the corresponding results they experienced.

A verse says:

In hell, beings endure the utmost suffering of their karma;
Animals devour and swallow one another.
Hungry ghosts suffer constant hunger and thirst;
Humans endure hardship in their quest for wealth.

When the merit of devas is exhausted, they suffer separation;
This suffering is so grave that no analogy can express it.
Beings revolve among the various classes of existence;
Nowhere at all is there true peace and happiness.

He contemplated the five destinies, all of them thus;
His divine eye penetrated and saw them everywhere.
The afflictions, before and after, have no true existence,
Like a plantain tree vanishing when all its sheaths are peeled away.

At that time, the Bodhisattva’s mind was thus tranquil, pure, and undefiled; he had departed from evil, his mind was harmonious and at ease, and he performed wholesome karma. Once his mind had attained tranquil concentration, during the final watch of that night there naturally arose in him the wish to realize the supernormal power of mastery at will. Having realized that power, he further realized the superknowledge of others’ minds.

He knew whence beings were born, knew what they were thinking, and knew everything everywhere as it truly was. If a being possessed a mind of desire and engaged in lustful acts, he knew it exactly as it truly was. If a being possessed a mind free from desire and had departed from lust, he knew it exactly as it truly was.

If a being possessed an angry mind and aroused anger, he knew it exactly as it truly was. If a being possessed a mind apart from anger and had departed from angry deeds, he knew it exactly as it truly was. If a being possessed a deluded mind, he knew it exactly as it truly was.

If a being possessed a mind free from delusion and had departed from deluded conduct, he knew it exactly as it truly was.

In brief, whether beings’ minds possessed craving or were apart from craving, were conditioned or unconditioned, lowly or exalted, calm or disturbed, expansive or constricted, great or small, limited or unlimited, directed upward or downward, concentrated or unconcentrated, liberated or unliberated, he comprehended them all exactly as they truly were.

It was like a young man or woman who delighted in adorning himself or herself and, having finished doing so, looked into a bright mirror or clear water and saw the entire face.

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

Once his mind had attained tranquil concentration, during the final watch of that night, through its purity, he realized at will the superknowledge and wisdom of former lives. Likewise, he knew his own mind and the minds of others, whence a thought was produced and whence it arose; he comprehended every thought exactly as it truly was.

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

When the Bodhisattva had attained a pure mind, free from mental defilement, apart from every evil, harmonious and at ease, and performing every wholesome deed, he attained such tranquil concentration. Then, during the final watch of that night, he realized at will the superknowledge of the wisdom that exhausts the outflows. Wisdom arose in his mind, and he reflected: “All beings are submerged in the ocean of painful suffering, continually undergoing birth, old age, sickness, and death. Having ended their lives in this realm, they are reborn in another realm. After being reborn, they again undergo all such sufferings, yet they do not know how to depart from them. These are the sufferings of birth, old age, sickness, and death.”

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

“How may I depart from birth, old age, sickness, and death and cross over to the farther shore of liberation?”

He spoke this verse:

The world is submerged in the ocean of birth and death,
Forever dying and then being born again,
Bound constantly by suffering, old age, and sickness,
Deluded and unable to escape.

After speaking this verse, the Bodhisattva further reflected: “Whence arise my old age, sickness, and death? Through what causes and conditions do old age, sickness, and death exist?”

Reflecting thus, the Bodhisattva knew that birth was the cause of old age, sickness, and death, for because birth exists, old age, sickness, and death consequently exist.

The Bodhisattva further reflected: “Whence does birth arise? 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 arise? Through what causes and conditions does this becoming exist?” Reflecting thus, the Bodhisattva knew that because grasping exists, becoming exists.

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

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

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

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

The Bodhisattva further reflected: “Whence do the six ayatanas arise? 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 arise? Through what causes and conditions does it exist? Whence is it born?” Reflecting 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?” Reflecting 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?” Reflecting 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, grasping arises; conditioned by grasping, becoming arises; conditioned by becoming, birth arises; conditioned by birth, old age arises; conditioned by old age, sickness and death arise, together with sorrow, lamentation, pain, grief, and distress.

Such sufferings mutually serve as causes for one another’s 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: “When what no longer exists will old age, sickness, and death no longer exist? Through the cessation of what will old age, sickness, and death cease?” Reflecting thus, the Bodhisattva clearly knew that because birth does not exist, old age, sickness, and death do not exist; with the cessation of birth, old age, sickness, and death cease.

The Bodhisattva further reflected: “When what no longer exists will birth not exist? Through the cessation of what will birth cease?” The Bodhisattva reflected and knew: “When becoming does not exist, birth does not exist; through the cessation of becoming, birth ceases.”

The Bodhisattva further reflected: “When what no longer exists will all formations cease to exist? Through the cessation of what will all formations cease?” The Bodhisattva reflected and knew: “When 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, old age, sorrow, lamentation, pain, grief, and distress all cease. Thus all suffering and all causes for the accumulation of suffering are entirely extinguished.

The Bodhisattva had never before heard this. Regarding such a Dharma, there arose vision, knowledge, understanding, illumination, light, and wisdom. When the Bodhisattva’s mind was thus concentrated, pure, and undefiled, it became at ease, departed from all afflictions, and fully matured. His mind attained tranquility. He knew this ignorance exactly 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 exhaustion 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, grasping, becoming, birth, old age, sickness, and death: “This is the cause of all old age, sickness, and death. This is the cessation of all old age, sickness, and death. When all old age, sickness, and death are extinguished, the Path is attained.” He knew: “This is the cause of the truth of suffering. He knew exactly as it truly was the cessation of the truth of suffering, and knew exactly as it truly was the Path attained when this truth of suffering has ceased. He knew exactly as they truly were the outflows, knew exactly as it truly was the cause of the outflows, and knew exactly as it truly was the exhaustion of the outflows. When such outflows have ceased, the Path is attained.”

He knew exactly 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 exactly as it truly was that when these outflows are extinguished without remainder, rebirth throughout the realms is forever ended.

It was like a pond situated within a fortified town, beside a city, or near a village. The water in the pond was clear, sweet, and cool, without the least turbidity. It was always full, its banks were level, and its four shores were surrounded and beautifully adorned with many kinds of trees.

Within the pond were stones, gravel, and many aquatic creatures: mussels, snails, crocodiles, soft-shelled turtles, tortoises, fish, eels, silver carp, tailed fish, even makara fish. They swam east, west, south, and north in search of food. Some remained still, while others chased one another. A person standing upon the bank, looking with clear eyes, could see all these creatures distinctly 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 are seeking food, some lie still asleep, some roam throughout the east, west, south, and north, and some chase one another.”

Just as all these scenes were clearly visible, so too was the Bodhisattva’s mind concentrated, pure, undefiled, free from affliction, harmonious, at ease, and fully mature. 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, the Path will be realized.”

In brief, he clearly knew, even to this: all the outflows were completely extinguished, with nothing remaining.

When the Bodhisattva knew thus 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, liberating wisdom arose. When liberating wisdom 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 undergo no further existence.” The third watch of that night had passed, and the fourth and final watch had begun. As the morning star was about to appear, the remaining part of the night was still quiet. All beings, whether traveling or remaining in one place, had not yet awakened. At that time, the World-Honored One brought forth knowledge and vision and attained unsurpassed, perfect enlightenment.

A verse says:

When the World-Honored One realized knowledge and vision, the realms of all devas and humans, sramanas and brahmins, the palaces of Brahma, and the palaces of Mara in this world became exceedingly radiant. Within the Minor Iron Ring Mountains and the Great Iron Ring Mountains were places that from ancient times had always been dark, never seeing the light of the sun or moon. Although the sun and moon possessed such great power, such light, and such majestic strength, their brilliant radiance could not illuminate those places. Yet on this day, those places naturally became translucent and filled with light. All beings there saw and recognized one another and said to one another: “Are there beings in this place too? Are there beings in this place too!”

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

In the sky, all the devas played celestial music and praised and extolled him with heavenly voices. They rained down immeasurable mandarava, maha-mandarava, and other flowers; celestial garments such as kausheya robes; precious objects such as gold, silver, and vaidurya; and lotuses such as blue lotuses, white lotuses, and great white lotuses. They also scattered layer upon layer of powdered and paste incense over the Buddha’s body.

For one yojana around that place, flowers, powdered incense, and fragrant blossoms rose knee-deep.

Then the great earth trembled in six ways, and all beings experienced the utmost peace and happiness, untroubled by any suffering. At that very moment, not a single being gave rise to afflictive sensual desire, anger, greed, or delusion. Nor did any give rise to arrogance, conceit, or fear.

They committed no offenses, suffered no illnesses, and all calamities ended, never to arise again. All hungry and thirsty beings were satisfied. All intoxicated beings became sober and drank no more liquor.

All insane beings recovered their normal minds. The blind could see, and the deaf could hear. All beings with impaired bodies became whole.

The poor obtained precious wealth. The thin and sickly became strong and well nourished. For all beings bound in prisons, fetters and shackles naturally fell away.

All beings in the hells were freed from suffering. All terrors among animals vanished. Hungry ghosts were freed from the sufferings of hunger and thirst, and all became 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;
Those who had been afraid attained peace and safety.

After the World-Honored One attained unsurpassed, perfect enlightenment, he uttered these verses in a lion’s roar:

In former times I created beneficial, meritorious karma;
All that my mind intended and directed has been fulfilled.
Swiftly I realized the mind of meditative concentration
And reached nirvana, the farther shore of awakening.

For one who is always courageous and diligently vigorous,
How could the quest for noble wisdom be difficult?
All sufferings are immediately extinguished,
And however many evil deeds there are, all are completely destroyed.

After the Tathagata attained the Path, this was the first verse he uttered under inspiration.