Bodhisattvapiṭaka

Summary

In The Collected Teachings on the Bodhisatva, the Buddha describes in detail the views and
practices that are to be followed by the bodhisatva, the ideal Mahāyāna practitioner. Through his interactions with human and
nonhuman interlocutors, and through stories of various past buddhas, we are led step by step through the topics of renunciation,
the mind of awakening, the four immeasurables, and the six perfections. Among the many accounts of past buddhas included in the
sūtra, we find the story of the prophecy made by the Buddha Dīpaṅkara to the brahmin Megha about his future attainment of
awakening as the Buddha Śākyamuni.

Acknowledgements

Translation by Prof. Jens Braarvig, Fredrik Liland, and David Welsh. Jens Braarvig directed the translation process and
checked the translation against the Sanskrit and Tibetan. Fredrik Liland prepared the Sanskrit and Tibetan editions, translated
chapters 1–9 and 11, and prepared the introduction and glossary. David Welsh prepared and translated chapter 10 and was
responsible for editing the English. The translators would like to express their gratitude to all those who contributed in various
ways to the translation process.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. The 84000
translation team edited the translation and the introduction, and Laura Goetz copyedited the text. Martina Cotter was in charge of
the digital publication process.

The translation of this text has been made possible through the generous sponsorship of Chang Tai Kwang.

Introduction

The Collected Teachings on the Bodhisatva
is the twelfth and lengthiest among the texts in the Great Heap of Jewels
(Mahāratnakūṭa) section of the Tibetan Kangyur, where it makes up nearly an entire volume. It is an extensive presentation of
the view and conduct of the bodhisatva, the ideal Mahāyāna practitioner. The title, Bodhisatvapiṭaka, can also be translated as The Basket of the Bodhisatvas, implying
that it represents a basket (piṭaka) of teachings separate from the
traditional three—Sūtra, Vinaya, and Abhidharma—distinguishing the path of the bodhisatva from the lesser path of the śrāvakas
and pratyekabuddhas.

The first chapter opens with the Buddha traveling through the kingdom of Magadha, ending up at Vulture’s Peak in
Rājagṛha. There he is approached by the merchant Bhadrapāla and five hundred other householders who have heard about the
Buddha and want to meet him and ask his advice. Having praised him, they ask the Buddha why he became an ascetic, and in reply
the Buddha describes the various things one has to suffer in saṃsāra, such as the ten afflictions, the ten situations, and so
forth, explaining that he understood the futility of a life invested in these things and therefore left the householder life
to become a renunciant. He also elaborates on the twelve links of dependent origination, as well as the empty nature of all
experiences, and admonishes the householders to give up their desires. The householders are so inspired by the Buddha’s words
that they all become renunciants.

In the second chapter we are presented with the more miraculous side of the Buddha’s abilities. A yakṣa named Kimbhīra
who is living in Rājagṛha makes various offerings to the Buddha together with a large group of yakṣas, and as a reply the
Buddha displays a smile, followed by a miraculous display of light. This is an indication that the Buddha is making a prophecy
that someone in the audience will attain complete awakening in the future. Ānanda asks the Buddha whom the prophecy concerns,
and in reply the Buddha explains the course Kimbhīra will take on his way to complete awakening in the future. The scene is
then prepared for the Buddha to commence his teaching.

The third chapter starts with Śāriputra asking the Buddha about the distinguishing characteristic of a bodhisatva,
what it is that makes them special. The Buddha responds that it is bodhicitta, the mind of awakening, that makes them special,
and he goes on to explain what this entails, elaborating on the bodhisatva’s insight and the way they will relate to their
surroundings.

In chapter 4 the Buddha explains the ten ways a bodhisatva will perceive a tathāgata—as having an inconceivable
tathāgata body, voice, knowledge, radiance, morality, and concentration, magical abilities, power, confidence, great
compassion, and unique buddha qualities—and these are elaborated on in great detail.

Chapter 5 presents the setting that frames the main section of the discourse. The Buddha tells Śāriputra about the
Tathāgata Mahāskandha and his encounter with the prince Vīryacarita, who is later revealed to have been the Buddha in one of
his former existences. This chapter also presents Mahāskandha’s teaching to Vīryacarita on the four immeasurables.

The following chapters (6–11) present the six perfections and the four methods for bringing people together.

The main literary device in the text, as in much of Buddhist literature, is the list. Typically, the Buddha starts off
by posing a rhetorical question to Śāriputra about the topic at hand, and he then answers his own question by stating that the
particular phenomenon or issue in question can be divided into a certain number of elements or factors. Apparently for
stylistic and perhaps mnemonic reasons, numerical consistency is maintained. A particularly frequent number in this text is
ten, and in chapter 1 we see that every list presented is given a tenfold division, even when this is not the number of
elements the particular list usually contains, as in the case of the ten kinds of error, which are the opposite of the
tenfold, but more commonly the eightfold, noble path. Another recurrent device is to say that a particular topic can be
divided into one part, two parts, three parts, and so forth, illustrating the variety of ways it can be analyzed.

The Buddha makes several references to various incidents in the past to illustrate his teachings, some of which
concern his own previous lives. In a lengthy passage in chapter 9 dealing with vigor we hear of the two brothers Samvara
(Disciplined) and Samvarasthita (Firm Discipline), sons of the merchant Suvicaya. The two brothers happen to meet the
Tathāgata Abhyudgata, and being very impressed by him they develop faith and vow to follow the training of the bodhisatva. The
vigor with which they approached the practice throughout many lifetimes is held up as an example of what is needed to traverse
the bodhisatva path, and the fact that vigor is the topic discussed at greatest length in the text could be seen as an
indication of the particular importance perseverance and the perfection of vigor play in the quest to become a successful
bodhisatva.

The earliest Chinese translation available, made by Xuanzang in the seventh century ce,
presents the last section of the text, following the presentation of the perfection of wisdom, as a separate chapter called
Da zi zai tian shou ji (大自在天授記 , The Prediction of
Maheśvara). This is, however, not the case in any of the other text witnesses and has therefore not been followed here.

After being presented with the four methods for bringing people together, which concludes the teaching given by the
Tathāgata Mahāskandha to the prince Vīryacarita, the Buddha points out that the Tathāgata Mahāskandha did not make a prophecy
about his future attainment of complete awakening. Later, he reiterates, when the Buddha, in the guise of a merchant named
Suprajña, met and paid homage to the Tathāgata Ratnāṅga, he still did not receive a prophecy. Finally, we get the story of how
the Tathāgata Dīpaṅkara appeared in the world, and how the Buddha as the apprentice brahmin Megha met him and made heartfelt
and lavish offerings to him. Megha consequently receives the prophecy from Dīpaṅkara that he will become a tathāgata, arhat,
fully accomplished buddha by the name of Śākyamuni. The Buddha addresses the question of why it was only then, in the presence
of the Tathāgata Dīpaṅkara, that the prophecy came, explaining that although there was not a single act of goodness that he
had not engaged in while on the bodhisatva path, it was only then, in the presence of Dīpaṅkara, that he realized the sameness
of all phenomena and that his practice became free from attributes. Such a practice, he goes on, is what is laid out in the
cycle of teachings contained in The Collected Teachings on the Bodhisatva, and any bodhisatva who
wishes to receive a similar prophecy should therefore apply themselves to the teachings contained therein.

This, then, is the core message of the discourse. Although the practice a bodhisatva should engage in is laid out in
meticulous detail, we are reminded again and again of the fact that the practices of the bodhisatva, although a necessary step
on the way, are only provisional, a means to an end, and that one should not get stuck by investing the practice with any
notion that it possesses a true reality, that there is a real self who is engaging in the practice. For, as the Buddha says,
“One who does not cling to the idea of a self does not cling to the idea of morality. One who does not cling to the idea of
morality does not violate the training, and as he does not violate his training, neither will he violate his morality,
although he will still not exaggerate its importance.”

For the present translation we have mainly relied on the complete and unique Sanskrit manuscript of the Bodhisatvapiṭaka that was recently discovered, as well as on the Degé and Peking (Qianlong)
editions of the Tibetan translation made by Surendrabodhi, Śīlendrabodhi, and Dharmatāśīla in the ninth century. The Sanskrit
manuscript probably dates from the tenth century, and an edition of this is to be published in the near future. Concerning the Tibetan text witnesses, it has
been shown that there are two main branches
in the transmission of the Tibetan translation that exhibit consistent differences in terminology and style, and as Degé and
Peking are representatives of these two, we have chosen to use them as our main sources for the Tibetan text. It has been
noted in the translation when any of these three main textual sources disagree to a considerable extent. We have also
consulted the two Chinese translations available in the Chinese canon, those by Xuanzang (645 ce)
and Dharmarakṣa (1018–58 ce), when needed for clarification. We have also consulted the translation
of the eleventh chapter by Pagel (1995), together with his considerations, as well as the translation of the Akṣayamatinirdeśasūtra by Braarvig (1996), a text in which we find many sections that are
identical to ones found in the Bodhisatvapiṭaka.

Recently, fragments of two manuscripts of the Bodhisatvapiṭaka have been identified
in the Schøyen Collection, one dating from the fifth–sixth century, and one probably dating from the second–third century, the latter written in the Kharoṣṭhī script. Although the Bodhisatvapiṭaka was little quoted in the śāstra literature, the relative “abundance” of older text witnesses
gives us a clue to the greater importance it played in the early Mahāyāna period.

The Translation

The Noble Mahāyāna Sūtra

The Collected Teachings on the Bodhisatva

Chapter 1: The Householder

[MS.1.b] Homage to all the buddhas and bodhisatvas. Homage to the noble and princely
Mañjuśrī.

Thus did I hear at one time. The Lord once spent the rainy season in retreat
at Śrāvastī. When the three months had passed, he prepared his mendicant robes, put them on, and started wandering the country
again in the company of a large assembly of mendicants, 1,250 strong. The Lord was
esteemed, revered, praised, and honored by monks and nuns, laymen and laywomen, by kings and ministers, by various followers
of other teachings, by ascetics, brahmins, and householders, and by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas,
kinnaras, and mahoragas. The Lord received a great abundance of robes, foodstuffs,
bedding and seats, medical supplies, and utensils.

The Lord was greeted with elegant and generous words of praise: “Such indeed
is the Lord: He is a tathāgata, an arhat, a fully accomplished buddha, perfect in
wisdom and conduct, a sugata. He is a knower of the world, an unsurpassable guide for men ready to be disciplined, a teacher
of gods and humans, awakened, a lord. He has surpassed the world with its gods, the world with its māras, brahmā gods,
ascetics and brahmins, and gods and men, and asuras, when he himself attained realization and accomplishment through superior
abilities. He teaches the true Dharma, which is excellent in
the beginning, excellent in the middle, and excellent in the end, accurate in meaning and well expressed, and he reveals the
life of purity that is simple, complete, perfect, and pure.”

It so happened that the Lord was traveling among the towns of the country of
Magadha and gradually made his way toward the great city of Rājagṛha. Upon his arrival, the Lord went and stayed at Vulture’s Peak near the great city of Rājagṛha. At that time, a merchant and householder
by the name of Bhadrapāla was living in the city. He had previously developed roots of virtue by honoring the victorious
buddhas of the past. He was wealthy, with great riches and victual resources, and possessed a huge property, acquisitions and
tools, gold and silver, storerooms filled with great wealth and stocks of grain, an abundance of jewels, pearls, gems, shells,
crystals, and coral, large stocks of elephants, horses, buffalos, cattle, and sheep, and many male and female servants,
workers, and laborers.

The householder Bhadrapāla heard that the ascetic Gautama, who had renounced the Śākya clan and become a mendicant,
was traveling in Magadha together with a great community of mendicants, 1,250 strong, that he had arrived at the great city of
Rājagṛha, that he was now staying on Vulture’s Peak near the city, and that he was being greeted with elegant and generous
words of praise. “Such indeed is the Lord: He is a tathāgata, an arhat, a fully
accomplished buddha, perfect in wisdom and conduct, a sugata. He is a knower of the world, an unsurpassable guide for men
ready to be disciplined, a teacher of gods and humans, awakened, a lord. [MS.2.a] He teaches the true Dharma, which is
excellent in the beginning, excellent in the middle, excellent in the end, and accurate in meaning and well expressed, and he
reveals the life of purity that is simple, complete, perfect, and pure.”

He thought to himself, “Now I should really go to see the ascetic Gautama. It is wonderful to have the opportunity to
see the tathāgatas, the arhats, the fully accomplished buddhas.”

So it was that the merchant and householder Bhadrapāla left the great city of Rājagṛha in the company of five hundred
other householders in order to see the Lord.

In the early part of the day the Lord put on his robes, took his bowl, and led
the community of monks into the great city of Rājagṛha to collect alms. He conducted himself with grace, going from place to
place with eyes downcast in a graceful manner, moving his limbs gracefully, and bearing his robes and bowl with great dignity.
The merchant and householder Bhadrapāla, together with the five hundred other householders, saw the Lord in the distance, approaching them in a graceful and pleasant manner with his senses
composed and his mind at ease, supremely disciplined and tranquil. His senses subdued, with the modest dignity of an elephant,
he was clear and shining like a lake of pure water. He was honored by a great many gods, honored by a great many yakṣas, and
honored by a great many men. His body was golden, with the thirty-two characteristics of a great being and adorned with the
eighty minor marks. A great rain of flowers, a great flood of flowers, rained down upon him, and he placed his feet upon
lotuses made of the seven precious substances and possessing a thousand billion petals.

When they saw him from afar, approaching with this display of many hundreds of thousands of forms of pure conduct,
they were filled with faith in the Lord. With faith they approached the Lord, venerated him
by placing their heads at his feet, and sat down at one side.

Then the householder Bhadrapāla, accompanied by the five hundred other householders, spoke to the Lord: “Lord Gautama! You overwhelm this assembly
with your glory. Lord Gautama! You overwhelm this assembly with your radiance. Lord Gautama! You overwhelm this assembly with your splendor.
Lord Gautama! You overwhelm this assembly with your brilliance. Lord Gautama! You overwhelm us with your beauty. The body of the Lord Gautama is golden. [MS.2.b] The Lord
Gautama’s body is as beautiful as that of the sage Aṅgiras. The Lord Gautama has no
equal in any respect. The qualities of the Lord Gautama are the most extraordinary and
marvelous qualities in the entire world. Lord Gautama! It occurs to me: What did the
Lord Gautama see to make him leave his home and become a renunciant?”

The merchant and householder Bhadrapāla praised the Lord with these
verses:

“I had heard about the glory, fame,

And splendor of the body of the Victorious One,

But you are even more sublime in person,

Like an image in gold.

“Your body is graceful and beautiful.

Because of your exalted, golden form

You shine among the monks

Like the moon among the stars.

“Never before have I seen the crown of the head of the greatest among men,

But now I see it rising up like Mount Meru,

Like the parasol of the gods;

In a well-ordered way you have attained a complete metamorphosis.

“I see the hair on your head, delicate and supple,

Shining like a dark sapphire.

Its soft curls twist to the right

Just like the neck of a peacock.

“The best of speakers has a smooth forehead;

Your eyebrows are shaped like rainbows.

Between your eyebrows shines a perfect curl of hair

Blazing like the king of stars.

“Your eyes are exquisite and delight all who look upon them.

They are beautiful, beloved by those who gaze upon them.

Merely observing is not enough for me;

I salute the protector with immaculate eyes.

“The nose of the best of men

Is well proportioned like a golden horn,

His lips coral red like the fruit of the ivy gourd,

Exceedingly pure like a precious jewel.

“Your shining teeth are perfectly white,

Like lotus root, cow’s milk, or the crane.

Firm, whole, well set, supremely pure,

Your teeth are an ornament to joyous discipline.

“The Victorious One’s teeth are well spaced,

The canine teeth shining spotlessly

Like the king of the geese flying first in formation,

Whiter than white and completely pure.

“Like a pure red lotus, the color of copper,

Red like the rising sun, the color of a pure jewel,

The Sugata’s tongue is delicate and smooth

And so long and broad that it can cover his face.

“I have truly never seen or heard of anything

In the brahmā world, or in any human or divine realm,

Like the exquisite ears of Gautama.

He has the jaws and the courage of a lion.

“By the power of the Sugata, I see his neck,

His pure and resplendent throat, extracting the subtle essence of flavors,

Straight, not crooked, and centrally positioned.

His sense of taste is unrivaled, like that of the god of gods and men.

“You are broad chested, and your shoulder blades are round.

Your seven supreme limbs are famed throughout the world.

Blazing with the highest glory, the archetypal king,

You are like the sun rising over the peak of the mountain.

“There are protuberances on the soles of both your feet, [MS.3.a]

On both hands and both shoulders,

And one protuberance on the back of your neck.

The fullness of your beauty is pure and radiant.

“The arms of the Lord Gautama hang down

Like the trunk of the lord of elephants.

With both of your hands, you are able

To touch your knees without bending down.

“His mighty chest is like that of a lion.

Broad like the trunk of a banyan tree,

His sturdy body is as strong and firm as that of Nārāyaṇa,

With the strength that comes from forbearance.

“The hairs on his upper body curl to the right.

They grow separately and are very soft.

They are unaffected by dust and smoke,

Just like lotuses in muddy water.

“Your male organ is said to be retracted in its sheath

Like that of an excellent, well-trained horse.

Your well-rounded thighs are like the cores of bamboo.

Your calves are well formed, with the correct proportions.

“You have flat insteps and broad heels.

Your hands and feet are finely webbed.

Your long, smooth fingers and toes number twenty,

With copper-colored nails like flowers.

“The symbol of the supreme thousand-spoked wheel

Shines from the soles of your feet.

You do not put your feet down hard when you walk on the road.

You stride lightly on the earth.

“You tread softly, lifting your feet four inches above the ground

As you walk, O best of men!

Jeweled lotuses spring forth

Wherever you set your feet. How extraordinary!

“You advance unopposed and undaunted, repelling your enemies

Like an elephant, like a tiger, like the lord of the gods.

You progress like a hero, matched by none.

Imperturbable, you stride elegantly.

“Superhuman beings shower you with divine flowers.

In the sky they venerate you

With the sounds of singing.

Such miraculous displays are truly wondrous.

“Your beauty surpasses that of Vaiśramaṇa,

Your splendor is like that of a hundred suns.

In the world of brahmā gods, of gods and men,

You have no equal. Truly, how could anyone be superior?

“Having now seen this incredible miracle,

I am filled with curiosity.

What are the superior qualities you have seen,

Lord of men, that made you renounce ordinary life?”

The Lord then addressed the merchant and householder Bhadrapāla: “Alas! One who is involved with the world is tormented by ten
afflictions. What are these ten afflictions? They are the affliction of birth, the
affliction of old age, the affliction of
disease, the affliction of death, the affliction of sorrow, the affliction of lamentation, the affliction of suffering, the affliction of
depression, the affliction of grief, and the affliction of cyclic existence.

“Householder, seeing that one who is involved with the world is tormented by these ten afflictions, I decided to
attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.”
[MS.3.b]

He then went on to speak these verses:

“I saw that all immature, ordinary people

Are confined in the prison of cyclic existence,

That they are tormented by birth

And harassed by old age and disease.

“They experience pain, they grieve,

And they are under the powerful sway of death.

It was in order to save them that I left worldly life.

I wished to free them from the prison of existence.

“Alas, householder! I have seen the hatred caused by ten situations that lead to malice, that make those who are
involved with the world fight among themselves. What are these ten situations that lead to malice? Malicious intent arises
when one thinks, ‘I have been treated unjustly.’ Malicious intent arises when one thinks, ‘I am being treated unjustly.’
Malicious intent arises when one thinks, ‘I will be treated unjustly.’ Malicious intent arises when one thinks, ‘My dear ones
have been treated unjustly.’ Malicious intent arises when one thinks, ‘My dear ones are being treated unjustly.’ Malicious
intent arises when one thinks, ‘My dear ones will be treated unjustly.’ Malicious intent arises when one thinks, ‘My enemy has
gained an advantage.’ Malicious intent arises when one thinks, ‘My enemy is gaining an advantage.’ Malicious intent arises
when one thinks, ‘My enemy will gain an advantage.’ The tenth
is that which is caused by aggression without any particular object.

“Householder, it was in order to get rid of all malice, caused by these ten situations that lead to malice, that I
decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a
renunciant.”

Then, in order to expand on this point, the Lord went on to speak these
verses:

“Alas, sentient beings

Relate to one another with anger,

And all their malice

Stems from the ten situations that lead to malice.

“ ‘One has done wrong to me and my relatives.

One will do wrong,

And one is doing wrong.’

This gives rise to malice.

“ ‘Those who are not my friends

Are receiving benefits,

Have received them, and will receive them.’

This gives rise to malice.

“Aggression without any particular object is the tenth situation

In which malice spreads.

I saw all this and then left behind

The senselessness created by malice.

“Alas, householder! I have seen that one who is involved with the world is lost in the thicket of dogmatic views and
mistaken beliefs due to being ensnared by ten wrong views and beliefs. What are these ten beliefs? They are the mistaken
belief in a self, the mistaken belief in a being, the mistaken belief in a life force, the mistaken belief in a person, the
mistaken belief in annihilation, the mistaken belief in eternity, the mistaken belief that there is no action, the mistaken
belief that there is no causality, the mistaken belief that actions have no consequences, and the mistaken belief in false
doctrines.

“Householder, it was to get rid of all such views caused by this thicket of dogmatic views and mistaken beliefs
[MS.4.a] that I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life
behind and became a renunciant.”

Then, in order to clarify this point further, the Lord went on to speak these
verses:

“The view of a self, the view of a being,

And the view of a life force—

These are the confused, mistaken views

That cloud the minds of all immature ordinary people.

“They base themselves on views of annihilation and permanence

And the view of no activity.

In order to establish perfect views,

I left and became a monk.

“Alas, householder! I have seen that one who is involved with the world is pierced by ten great arrows throughout
uncountable hundreds of thousands of millions of billions of eons. What are these ten great arrows? They are the arrow of
thirst, the arrow of ignorance, the arrow of desire, the arrow of passion, the arrow of hatred, the arrow of delusion, the
arrow of pride, the arrow of views, the arrow of existence, and the arrow of nonexistence.

“Householder, because of these ten great arrows, I decided to attain unsurpassed perfect awakening to get rid of all
arrows, and with that conviction I left ordinary household life behind and became a renunciant.”

He then spoke these verses:

“From time immemorial

They have been struck by the arrows of desire.

Blinded by ignorance,

They travel from darkness to darkness.

“Taking hold of the skandhas,

They are tortured by the arrows of desire,

Consumed by the arrows of passion,

And stupefied by the arrows of anger.

“They are bound by the arrows of delusion,

Swollen by the arrows of pride,

And fettered by the arrows of the views

Of existence and nonexistence.

“All immature ordinary people

Attack one another with swords made of words.

Saying, ‘that is a lie, this is the truth,’

They argue with one another.

“In order to remove these arrows,

The tathāgatas appear in the world.

For beings tormented by these arrows,

They are protectors and the ultimate refuge.

“Furthermore, householder, I have seen that one who is involved with the world remains conditioned by ten phenomena
that have desire as their root. What are these ten phenomena?
They are as follows: because of desire one strives to obtain things, and because of this striving one does obtain things. When
one obtains things one develops a sense of ownership, and this sense of ownership causes one to develop firm opinions. Such
firm opinions lead to craving, and this craving creates attachment. This attachment causes miserliness, which in turn leads to
possessiveness. With possessiveness arises the need to protect and defend one‘s property, and this causes suffering. In order
to safeguard their property, people use sticks and other weapons. They get involved in quarrels, conflicts, feuds, and
disputes, and this leads them to make unfounded accusations and to do many other such evil, unwholesome things.

“Householder, when I saw that one who is involved with the world remains conditioned by these ten phenomena that
spring from desire, I decided to attain the unsurpassed perfect awakening that has no root or foundation, and with that
conviction I left ordinary household life behind and became a renunciant.”

This is the way things are, and concerning it the following verses were recited:

“Beings, swallowed by desire,

Perpetually strive everywhere to obtain things.

Having obtained them, they make them their own,

And firm opinions then take hold.

“ ‘This is what I will make my purpose,’ they say,

And craving grows.

When craving arises attachment increases,

Leading in turn to miserliness.

“Because of the vice of miserliness, [MS.4.b]

The world becomes thick with possessiveness.

Because of possessiveness,

One’s need to safeguard one’s property grows incessantly.

“Due to the need to safeguard their property,

The immature resort to sticks and weapons,

Performing all sorts of evil deeds,

And then suffering escalates.

“Seeing that it is from desire

That all suffering comes about,

I decided to awaken to the unsurpassed awakening

That has no root or basis.

“Furthermore, householder, I have seen that there are
ten kinds of error that cause one to be immersed in the world, doomed to error. What are these ten kinds of error? They are
wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong
concentration, wrong liberation, and wrong understanding.

“Householder, when I saw that one who is involved with the world is immersed in these ten kinds of error, I decided
to overcome them all and fully awaken to unsurpassed perfect awakening. With that conviction, I left ordinary household life
behind and became a renunciant.”

Then, to clarify this point further, the Lord spoke these verses:

“Those who defend wrong views,

Who hold wrong intentions,

Who utter wrong speech,

And who perform wrong activities

“Have wrong livelihood, wrong effort,

And wrong mindfulness and concentration,

Attain wrong liberation,

And pursue wrong knowledge.

“I shall establish in right action

These immature people who stand fixed

Among those doomed to error.

It was in order to do this that I went forth into homelessness.

“Furthermore, householder, I have seen that one who is involved with the world sets out on the wrong path by way of
ten unwholesome forms of conduct and is certain to sink into the lower realms, to descend into the lower realms, to be born
into the lower realms. What are these ten actions? They are taking life, taking what is not given, sexual misconduct, lying,
slander, uttering harsh words, inane chatter, covetousness, maliciousness, and holding wrong views.

“Householder, when I saw that one who is involved with the world sets out on the wrong path by way of ten unwholesome
forms of conduct and is certain to sink into the lower realms, to descend into the lower realms, to be born into the lower
realms, I decided to leave all these wrong paths behind and
fully awaken to unsurpassed perfect awakening. With that conviction, I left ordinary household life behind and became a
renunciant.”

Then, to illustrate this point in further detail, the Lord spoke these
verses:

“Beings who take life,

Who rob others of their property,

And who engage in sexual misconduct

Will soon end up in hell.

“Those who create discord, use harsh language,

Tell lies, and are unreliable—

These infantile fools, chattering continuously,

Are bound by delusion.

“Coveting the wealth of others,

Full of malicious intent,

And holding destructive views,

Many men are led to the lower realms.

“Three sins of the body,

Four committed by speech,

And three sins of the mind—

These are the actions of evildoers.

“Having committed evil acts,

They go to the lower realms.

I left for the sake of protection

From going to the lower realms.

“Furthermore, householder, I have seen that one who is involved with the world is tainted by the corruption of ten
major and minor vices. What are these ten? They are tainted by the taint of envy, the taint of immorality, the taint of
malice, the taint of laziness, the taint of distraction, [MS.5.a] the taint of misunderstanding, the taint of inattentiveness,
the taint of doubt, the taint of mistrust, and the taint of disrespect. Householder, when I saw that one who is involved with
the world is corrupted by these ten vices, I decided to attain uncorrupted unsurpassed perfect awakening. With that conviction, I left ordinary household life behind and became a
renunciant.”

This is the way things are, and concerning it the following verses were recited:

“No matter how much those in this world

Are tortured by the ten vices,

They still take joy in the various forms of corruption

And never grow tired of them.

“All immature ordinary people,

Corrupted by the taint of envy,

Say, ‘I will assume the training,’

But are faulty in conduct and lack discipline.

“Fools turn their backs on patience.

They are lazy and lack vigor.

Their minds are fickle,

And they are deluded by misunderstanding.

“They lack reverence for parents,

For elders, and for teachers,

And even when they see the lights of the world,

The buddhas, the weak minded still doubt.

“They reject the true Dharma,

The profound utterances of the Victorious One.

Tied down by dark multitudes,

They have no admiration for the noble multitudes.

“Having seen this corruption,

I took no joy in anything conditioned

And decided to attain nirvāṇa,

The unconditioned, the uncorrupted.

“Furthermore, householder, I have come to know that one who is involved with the world is bound by the chains of
destructive envy and miserliness. O householder, I have seen that the vision of one who is involved with the world is clouded
by the cataracts of ignorance. O householder, I have seen that one who is involved with the world drowns in the moat of
delusion. O householder, I have seen that one who is involved with the world is carried away by the waves of lust. O
householder, I have seen that one who is involved with the world is wounded by the arrows of desire. O householder, I have
seen that one who is involved with the world is enveloped by the smoke of wrath and hatred. O householder, I have seen that
one who is involved with the world is ablaze with the fire of passion. O householder, I have seen that one who is involved
with the world is drenched in the poison of anger. O householder, I have seen that one who is involved with the world is
encircled by the thorns of oppression. O householder, I have
seen that one who is involved with the world loses their vigor in the forest of cyclic existence. [MS.5.b] Householder, when I
saw that the vision of one who is involved with the world is clouded by these ten cataracts of ignorance, I was convinced to
leave ordinary household life behind and become a renunciant.”

Then, in order to clarify this point further, the Lord went on to speak these
verses:

“The youthful grow old,

Their bodies crippled and disfigured.

Memory, intellect, and decisiveness are taken away,

And one is led through the door of death.

“Disease destroys one’s power and vitality.

It robs one of all strength and courage

And dulls all the senses.

With fading courage, one is without protection.

“Death is like a ravenous rākṣasī,

Always hunting sentient beings.

With its power it drags them along

And drinks their precious life force.

“The world dreads death.

It is tormented by disease.

Seeing this, I left in search of the Dharma—

Unaging, undying, tranquil peace.

“The world is ablaze with three fires,

And seeing no other protector for living beings,

I vowed to become a protector, a refuge,

To be a rain of nectar to quench the fires.

“Seeing that living beings have lost their way

And are without vision, blind and bewildered,

I vowed to give eyes to the world.

To show them the path, I became a renunciant.

“Deluded beings entertain doubt,

Dragged down and overcome by oppression,

So I vowed to soothe their guilty consciences.

To proclaim the Dharma I became a renunciant.

“People argue among themselves,

Trying to find one another’s weak points and being hurtful for no reason.

So I vowed to reconcile the hateful.

For the benefit of all beings I became a renunciant.

“Because of the strength of their pride, living beings have no respect

For their mothers, their fathers, or those they should love the most.

So in order to lower the banner of pride,

I renounced the householder’s life.

“I saw beings overcome by greed,

Their possessions bringing on their downfall.

Seeing this, I obtained the seven kinds of riches

And vowed to free living beings from poverty.

“Foolish beings slay one another

While pointlessly trying to protect themselves.

Seeing that this body must inevitably be discarded,

I left the three forms of existence behind.

“For the sake of those like you,

Who lack understanding, who fill the threefold world,

I became a renunciant, [MS.6.a]

So that I might show you the way.

“I see the beings who have fallen into hell

Being tortured in agonizing ways,

With no end to all their horrible states.

I became a renunciant, their liberator.

“Seeing living beings

Fighting one another like animals,

Moved by compassion I became a renunciant,

So that I might be a protector for those without protection.

“Seeing living beings oppressed by Yama,

Suffering from intense hunger and thirst,

I attained supreme awakening

So that they might taste the sublime nectar.

“When I understood the human suffering of always wanting more

And the immortals’ suffering of falling into another state of existence,

When I saw that the three worlds are pervaded

By overt suffering, I became a renunciant.

“I saw that living beings possessed by desires

Have no trace of shame or modesty,

That just like dogs or pigs they lie

With their mother, their sister, and their teacher’s wife.

“Living beings are led astray; delighting in the pleasures of the senses,

They are ensnared by women.

Seeing the futility of the life of a greedy merchant,

I abandoned my home and became a renunciant.

“Fools delight in the pleasures of the senses

And are overpowered by evil and discord.

I overpowered all the demonic forces

And became a renunciant in order to reach the awakened state.

“When I saw all this, this futile existence,

And the thousands of evils that befall the house dweller,

I abandoned possessions and broke away

In order to end the round of births.”

At this, the whole group of five hundred householders was astounded, and they thought to themselves, “This must be
the Buddha!” Certain that “This is the Buddha! This is the Buddha!” together they spoke these verses to the Lord, as if with one voice:

“Now that five hundred merchants terrified by old age

Have approached the Victorious One,

Please illuminate for us the supreme,

Incomparable Dharma, which puts an end to old age and death.

“Lord completely pure and cleansed of birth,

Free from becoming, and released from fear,

Destroyer of birth, please be our protector!

Free the living beings trapped in this house of becoming!

“Hero free from passion, fully liberated,

Impeccable, stainless, pure hearted,

And skilled in training, peerless guide,

Release the precious rain of the immortal Dharma!

“Best of men, the exquisite beauty of your form is unparalleled.

There is no one like you on earth or in heaven.

Unrivaled, exceptional, without equal in this world,

Sugata, the greatest of the great, uphold the Dharma!

“You who have cast off the three kinds of impurity,

Pure in vision, the darkness covering your eyes has vanished.

You who are free from darkness, dispeller of the net of illusion

Free of the dust of the world, utter the matchless Dharma!

“All who live are defenseless against misery.

Helpless, they fall into the ocean of existence.

Victorious One, have pity and compassion and save them! Be quick!

With the heart of a loving friend, draw them to the other shore!

“Bewildered by intoxicating conceit it is difficult to cross the river of becoming.

Amid violent waves of ever-increasing disease and strife,

The living have fallen and are helplessly carried away. [MS.6.b]

Call forth compassion and pull them from the stream of becoming!

“You are a golden mountain. Your body is completely pure.

Your radiance surpasses that of a billion suns.

With a voice as pleasantly sweet as that of exalted Brahmā,

Speak the exquisite words of the supreme Dharma!

“All this Dharma, which is naturally pure,

Naturally brilliant, pure from the outset,

And not proclaimed by anyone, cannot be heard

From any but the unmade maker, he who sees all.

“Worker of goodness endlessly praised,

Spontaneously skilled in the ten powers,

With a sky-like mind, and of limitless wisdom, best of ascetics,

Most generous one, please teach the Dharma!”

It then occurred to the Lord, “These five hundred householders are indeed
ripe with the potential for virtue. I should therefore now teach them the Dharma so that they might all give up the guise of
householders, become renunciants, and attain the elimination of defilement.”

Then the Lord sat down up in the air with his legs crossed, and at that,
great joy, faith, respect, and wonder arose in the five hundred householders in the presence of the Lord.

The Lord then addressed the five hundred householders: “Do you wish to be
released from ten afflictions? What are these ten afflictions? They are the affliction
of birth, the affliction of old age, the affliction of disease, the affliction of death, the affliction of sorrow, the affliction of
lamentation, the affliction of suffering, the affliction of depression, the affliction of grief, and the affliction of cyclic existence. Householders, do you wish to be released from these ten
afflictions?

“Moreover, householders, do you wish to be released from the ten situations that lead to malice? What are these ten
situations? Malicious intent arises when one thinks, ‘I have been treated unjustly.’ Malicious intent arises when one thinks,
‘I am being treated unjustly.’ Malicious intent arises when one thinks, ‘I will be treated unjustly.’ Malicious intent arises when one thinks, ‘my dear ones have been treated
unjustly.’ Malicious intent arises when one thinks, ‘My dear ones are being treated unjustly.’ Malicious intent arises when
one thinks, ‘My dear ones will be treated unjustly.’ Malicious intent arises when one thinks, ‘My enemy has gained an
advantage.’ Malicious intent arises when one thinks, ‘My enemy is gaining an advantage.’ Malicious intent arises when one
thinks, ‘My enemy will gain an advantage.’ The tenth is aggression without a particular object. Householders, do you wish to
be released from these ten situations that lead to malice?

“Moreover, householders, do you wish to be released from the thicket of the ten dogmatic views and mistaken beliefs?
What are these ten beliefs? They are the mistaken belief in a self, the mistaken belief in a being, [MS.7.a] the mistaken
belief in a life force, the mistaken belief in a person, the mistaken belief in annihilation, the mistaken belief in eternity,
the mistaken belief that there is no action, the mistaken belief that there is no causality, the mistaken belief that actions
have no consequences, and the mistaken belief in false doctrines. Householders, do you wish to be released from the thicket of
these ten dogmatic views and mistaken beliefs?

“Moreover, householders, do you wish to be released from the ten arrows? What are these ten arrows? They are the
arrow of thirst, the arrow of ignorance, the arrow of desire, the arrow of passion, the arrow of hatred, the arrow of
delusion, the arrow of pride, the arrow of views, the arrow of existence, and the arrow of nonexistence. Householders, do you
wish to be released from these ten arrows?

“Moreover, householders, do you wish to be released
from the ten phenomena that spring from desire? What are these ten phenomena? They are as follows: because of desire one
strives to obtain things, and because of this striving one does obtain things. When one obtains things one develops a sense of
ownership, and this sense of ownership causes one to develop firm opinions. Such firm opinions lead to craving, and this
craving creates attachment. This attachment causes miserliness, which in turn leads one to possessiveness. With possessiveness
arises the need to protect and defend one‘s property, and this causes suffering. In order to safeguard their property, people
use sticks and other weapons. They get involved in quarrels, conflicts, feuds, and disputes, and this leads them to make
unfounded accusations and to do many other such evil, unwholesome things. Householders, do you wish to be released from these
ten phenomena that spring from desire?

“Moreover, householders, do you wish to be released from the ten kinds of error? What are these ten kinds of error?
They are wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong
concentration, wrong liberation, and wrong understanding. Householders, do you wish to be released from these ten errors?

“Moreover, householders, do you wish to be released from the ten unwholesome wrong paths? What are these ten wrong
paths? They are taking life, taking what is not given, sexual misconduct, lying, slander, uttering harsh words, chattering
inanely, covetousness, maliciousness, and holding wrong views. Householders, do you wish to be released from these ten
unwholesome wrong paths?

“Moreover, householders, do you wish to be released from ten forms of corruption? What are these ten forms of corruption? They are the taint of miserliness, the taint
of immorality, the taint of malice, the taint of laziness, [MS.7.b] the taint of distraction, the taint of misunderstanding,
the taint of inattentiveness, the taint of doubt, the taint of mistrust, and the taint of disrespect. Householders, do you
wish to be released from these ten forms of corruption?

“Moreover, householders, do you wish to be released from the ten kinds of fear inherent in cyclic existence? What are
the ten? Do you wish to be released from the bonds of envy and miserliness? Householders, do you wish to be released from the
cataracts of ignorance? Householders, do you wish to be released from the moat of delusion? Householders, do you wish to be
released from the waves of lust? Householders, do you wish to be released from the arrows of desire? Householders, do you wish
to be released from the smoke of hatred? Householders, do you wish to be released from the fire of passion? Householders, do
you wish to be released from the poison of anger? Householders, do you wish to be released from the thorns of oppression?
Householders, do you wish to be released from the forest of cyclic existence? Householders, do you wish to be released from
these ten kinds of fear inherent in cyclic existence?”

With one voice the five hundred householders then said this to the Lord,
“Lord, we do wish to be released from the ten afflictions. What are these ten
afflictions? They are the affliction of birth, the affliction of old age, the affliction of disease, the affliction of death, the affliction of sorrow,
the affliction of
lamentation, the affliction of suffering, the affliction of depression, the affliction of grief, and the affliction of cyclic existence. Lord, we do wish
to be released from everything you have mentioned, up to and including the forest of cyclic existence, in groups of ten, which
should be recited fully.”

The Lord then addressed the five hundred householders, “Householders, the eye
does not wish for liberation. Why is that? Because the eye does not act; it is passive. The eye does not think, and it does
not become conscious of anything. Therefore, householders, one can establish that the eye lacks a self. The ear, the nose, the
tongue, the body, and the mind do not wish for liberation. Why is that? Because the mind does not act; it is passive. The mind
does not think, and it does not become conscious of anything. Therefore, householders, one can establish that the mind lacks a
self.

“Householders, form does not wish for liberation. Why is that? Because form does not act; it is passive. Form does
not think, and it does not become conscious of anything. Therefore, householders, one may establish that form lacks a self.
Householders, sound, smell, taste, physical objects, and mental objects do not wish for liberation. Why is that? Because
mental objects do not act; they are passive. Mental objects do not think, and they do not become conscious of anything.
Therefore householders, one may establish that mental objects lack a self.

“Householders, the skandha of form does not wish for liberation. Why is that? Because the skandha of form does not
act; it is passive. The skandha of form does not think, and it does not become conscious of anything. Therefore, householders,
one may establish that the skandha of form, too, lacks a self. Householders, the skandha of feeling, the skandha of
perception, the skandha of mental conditioning, and the skandha of consciousness [MS.8.a] do not wish for liberation. Why is
that? Because the skandha of consciousness does not act; it
is passive. The skandha of consciousness does not think, and it does not become conscious of anything. Therefore,
householders, one may establish that the skandha of consciousness, too, lacks a self.

“Householders, the earth element does not wish for liberation. Why is that? Because the earth element does not act;
it is passive. The earth element does not think, and it does not become conscious of anything. Therefore, householders, one
may establish that the earth element, too, lacks a self. Householders, the water element, the fire element, the wind element,
the space element, and the consciousness element do not wish for liberation. Why is that? Because the consciousness element
does not act; it is passive. The consciousness element does not think, and it does not become conscious of anything.
Therefore, householders, one may establish that the consciousness element lacks a self.

“Householders, in this way all phenomena have their origin in false mental constructions. They are dependent upon
conditions, they are powerless and ineffective, and they develop in dependence upon conditions. When the conditions are
present, the designation of phenomena takes place. When the conditions are not present, no designation of phenomena takes
place. Householders, all phenomena are nothing but designation. There is nothing here that is born, that ages, that dies, that
passes away, or that is reborn that is separate from nirvāṇa, the eradication of phenomena. You can thus come to understand
that all phenomena have their origin in false mental constructions; that they rely upon conditions, are powerless and
ineffective, and develop in dependence upon conditions; that when the conditions are present, the designation of phenomena
takes place; that when the conditions are not present, no designation of phenomena takes place; that all phenomena are nothing
but designation; and that there is nothing here that is born, that dies, that passes away or is reborn that is separate from
nirvāṇa, the eradication of phenomena.

“Householders, when false mental constructions are
present, the designation of superficial mental activity takes place. When there are no false mental constructions, no
designation of superficial mental activity takes place. When superficial mental activity is present, the designation of
ignorance takes place. When there is no superficial mental activity, no designation of ignorance takes place. When ignorance
is present, the designation of mental conditioning takes place. When there is no ignorance, no designation of mental
conditioning takes place. When mental conditioning is present, the designation of consciousness takes place. When there is no
mental conditioning, no designation of consciousness takes place. When consciousness is present, the designation of name and
form takes place. When there is no consciousness, no designation of name and form takes place. When name and form are present,
the designation of the six sense fields takes place. When there is no name and form, no designation of the six sense fields
takes place. When the six sense fields are present, the designation of contact takes place. When the six sense fields are not
present, no designation of contact takes place. When contact is present, the designation of feeling takes place. When there is
no contact, no designation of feeling takes place. When feeling is present, the designation of desire takes place. When there
is no feeling, no designation of desire takes place. When desire is present, the designation of grasping takes place. When
there is no desire, no designation of grasping takes place. [MS.8.b] When grasping is present, the designation of becoming
takes place. When there is no grasping, no designation of becoming takes place. When becoming is present, the designation of
birth takes place. When there is no becoming, no designation of birth takes place. When birth is present, the designation of
aging and death takes place. When there is no birth, no designation of aging and death takes place.

“What is aging? It is becoming old, it is decay, it is baldness. One becomes grey haired and wrinkled, and life ebbs
away. One’s faculties are spent, and one’s mental abilities are diminished. This is what is called aging.
What is death? It is perishing, it is dying, it is expiring.
The skandhas are destroyed, the body is left behind. One is separated from companions. This is what is called
death. Together these two are called aging and death.

“When birth is present, the designation of aging and death takes place. When there is no birth, no designation of
aging and death takes place. What is birth? It is being born, it is arising, it is entering, it is being produced. The
skandhas manifest, the sense fields appear. One meets with companions. This is what is called birth.

“When becoming is present, the designation of birth takes place. When there is no becoming, no designation of birth
takes place. What is becoming? It is becoming based on desire, it is becoming based on form, it is becoming based on
formlessness. This is what is called becoming.

“When grasping is present, the designation of becoming takes place. When there is no grasping, no designation of
becoming takes place. What is grasping? It is grasping for pleasures, it is grasping for ideas, it is grasping for discipline
and tradition, it is grasping for self. This is what is called grasping.

“When desire is present, the designation of grasping takes place. When there is no desire, no designation of grasping
takes place. What is desire? It is desiring form, it is desiring sounds, it is desiring smells, it is desiring tastes, it is
desiring physical objects, it is desiring mental objects. This is what is called desire.

“When feeling is present, the designation of desire takes place. When there is no feeling, no designation of desire
takes place. What is feeling? It is the feeling that arises from contact with the eye. It is the feeling that arises from
contact with the ear. It is the feeling that arises from contact with the nose. It is the feeling that arises from contact
with the tongue. It is the feeling that arises from contact with the body. It is the feeling that arises from contact with the
mind. This is what is called feeling.

“When contact is present, the designation of feeling takes place. When there is no contact, no designation of feeling
takes place. What is contact? It is contact with the eye, it
is contact with the ear, the nose, the tongue, the body, and the mind. This is what is called
contact.

“When the six sense fields are present, the designation of contact takes place. When the six sense fields are not
present, no designation of contact takes place. What are the six sense fields? [MS.9.a] They are the sense field of the eye,
the sense field of the ear, the sense field of the nose, the sense field of the tongue, the sense field of the body, and the
sense field of the mind. These are what is called the six sense fields.

“When name and form are present, the designation of the six sense fields takes place. When there is no name and form,
no designation of the six sense fields takes place. What are name and form? They are sensation, they are perception, they are
intention, they are contact, they are attention, they are the four major elements, they are name and form relying on the four
major elements. This is what is called name and form.

“When consciousness is present, the designation of name and form takes place. When there is no consciousness, no
designation of name and form takes place. What is consciousness? It is eye consciousness, ear consciousness, nose
consciousness, tongue consciousness, body consciousness, and mind consciousness. This is what is called
consciousness.

“When mental conditioning is present, the designation of consciousness takes place. When there is no mental
conditioning, no designation of consciousness takes place. What is mental conditioning? It is constructing concepts of form,
concepts of sound, concepts of smell, concepts of taste, concepts of physical objects, and concepts of mental objects. This is
what is called mental conditioning.

“When ignorance is present, the designation of mental conditioning takes place. When there is no ignorance, no
designation of mental conditioning takes place. What is ignorance? It is to be ignorant of the past. It is to be ignorant of
the future. It is to be ignorant of the past and the future.
It is to be ignorant of the internal. It is to be ignorant of the external. It is to be ignorant of the internal and the
external. It is to be ignorant of suffering. It is to be ignorant of origination. It is to be ignorant of cessation. It is to
be ignorant of the path. Likewise, it is the ignorance of conditions, it is the ignorance of dependent origination, and it is
the ignorance, the neglect, the misunderstanding, and the lack of internalization of interdependently originated phenomena, of
what is good and bad, of what is conditioned and unconditioned, of what is apparent and not apparent, of what is reproachable
and irreproachable, and of what should be cultivated and what should not be cultivated. This is what is called
ignorance.

“When superficial mental activity is present, the designation of ignorance takes place. When there is no superficial
mental activity, no designation of ignorance takes place. What is superficial mental activity? It is to ask the following
questions: ‘Did I exist in the past, or did I not exist in the past? I existed in the past, but where and in what manner did I
exist in the past? Will I exist in the future, or will I not exist in the future? I will exist in the future, but where and in
what manner will I exist in the future?’ Then one becomes overly inquisitive concerning one’s self, having doubts such as
‘What am I? Who am I? What is being? What is not being? What exists? What does not exist? Why does it exist? Where does it
exist? [MS.9.b] Why do I exist? Where do I exist? Do I exist here?’ Likewise, with superficial mental activity there are
various ideas that can come about due to the six wrong views. There is the view that the self exists. There is the view that
the self does not exist. There is the view that one can observe the self within the self. There is the view that one cannot observe the self within the self. Also, there is the
view that the self and the world, which come about interdependently, can have essential characteristics such as being
permanent, constant, eternal, and unchanging, and that something permanent actually occurs or may take place. These are wrong
views. This is what is called superficial mental activity.

“When false mental constructions are present, the designation of superficial mental activity takes place. When there
are no false mental constructions, no designation of superficial mental activity takes place. What are false mental
constructions? Such entities as a self, a being, a life force, a soul, a person, a creature, a human being, a man, someone who
acts, and someone who experiences—these are called false. When an unlearned ordinary person assumes a self and constructs an
idea of a self, when they entertain the idea of and impute a being, a life force, a soul, a person, a human being, a man,
someone who acts, or someone who experiences, these are what are called false mental constructions.

“Accordingly, when false mental constructions are present, the designation of superficial mental activity takes
place. When no false mental constructions are present, no designation of superficial mental activity takes place. When
superficial mental activity is present, the designation of ignorance takes place. When there is no superficial mental
activity, no designation of ignorance takes place. When ignorance is present, the designation of mental conditioning takes
place. When there is no ignorance, no designation of mental conditioning takes place, and so forth as previously mentioned,
until when birth is present, the designation of aging and death takes place. When there is no birth, no designation of aging
and death takes place.

“In this way, householders, all phenomena have their origin in false mental constructions. They depend upon
conditions, they are powerless and ineffective, and they
develop in dependence upon conditions. When the conditions are not present, no designation of phenomena takes place.
Householders, all phenomena are mere designation. There is nothing here that is born, that ages, that dies, that passes away,
or that is reborn that is separate from nirvāṇa, the eradication of phenomena.

“Householders, consider the example of a fish that lives in a large stream. From where, householders, does this fish
derive its strength?”

“Lord,” they replied, “it is the strength of the water. Sugata, it is the
strength of the water.”

“So is it the case, householders, that this water can think?”

“No, Lord, certainly not,” they answered. “No, Sugata, certainly not.”

“Then, householders, as this water does not have the ability to think, does it then have potency?”

“No, Lord, it is powerless. [MS.10.a] No, Sugata, it is ineffective.”

“Likewise, householders, all phenomena have their origin in false mental constructions. They are powerless and
ineffective, and they develop in dependence upon conditions. When the conditions are present, the designation of phenomena
takes place. Therefore, householders, all phenomena are mere designation. There is nothing there that is born, that ages, that
dies, that passes away, or that is reborn that is separate from nirvāṇa, the eradication of phenomena.

“So, householders, you should investigate these conditions thoroughly. You will see that there is no comfort or
safety to be found in them, and you will become afraid. When you become afraid, you will flee. When you flee, you should
thoroughly investigate what these phenomena that you are fleeing from are. When you have investigated them thoroughly, you
should come to an understanding of these phenomena you are fleeing from. What are they like? Householders, phenomena are not
apprehended, simply because they cannot be apprehended.
Householders, all phenomena lack a self, because they are composed of many small parts. Householders, all phenomena lack a
being, because they are devoid of a self. Householders, all phenomena lack a life force, because they transcend birth, aging,
sickness, death, pain, despair, suffering, depression, and struggle. Householders, all phenomena lack a person, because they
are free from the three times. Householders, all phenomena lack articulation, because they cannot be pronounced through sound,
noise, expression, and speech. Householders, no phenomenon can be an object of passion as there are, in fact, no objects.
Householders, all phenomena are at peace, because they are calm. Householders, all phenomena diffuse everywhere, because they
have the nature of the sky. Householders, all phenomena rest in emptiness, because they cannot be determined. Householders,
all phenomena are unmoving, because they are not part of any process. Householders, all phenomena abide in the ultimate state
of existence, because they are beyond the activity of the eye and beyond the activity of the ear, the nose, the tongue, the
body, and the mind. Householders, all phenomena are ineffable, because they are beyond the roaring waves of language. Householders, all
phenomena are without attributes, because they do not appear with characteristics or shape. Householders, all phenomena are
free of possessiveness, because they are free of the idea of ownership. Householders, all phenomena are inconceivable, because
they lack thought, mind, and consciousness. Householders, no phenomena move back and forth, because they do not rise,
fall, or remain. Householders, no phenomena act; they are all
passive because they lack thought, mind, and consciousness. Householders, all phenomena depend on conditions, because they are
naturally powerless.

“Householders, the eye is made up of the four great elements. It is impermanent, unstable, non-eternal, without
essence, powerless, decrepit, errant, comfortless, painful, and full of disease, causing great distress. As this is the way
the eye is, householders, you should not rely upon it. Householders, the ear, the nose, the tongue, the body, and the mind are
made up of the four great elements. They are impermanent, unstable, non-eternal, comfortless, without essence, decrepit,
ailing, painful, and full of disease, causing great distress. As this is the way they are, householders, you should not try to
find security in the mind.

“You should train yourselves, householders, to see that, like froth on water, the eye cannot withstand any strain.
Like a bubble, the eye is fleeting. Like a mirage, the eye comes about through action, vice, and desire. Like a plantain tree,
the eye is by nature without a core. [MS.10.b] Like an illusion, the eye appears because of erroneous views. Like a dream, the
eye does not see things the way they really are. Like an echo, the eye is dependent upon conditions. Like a reflection, the
eye is seen through the mirror of karma. Like a cloud, the eye dissipates in an instant. Like lightning, the eye is gone in an instant. Like the earth, the eye has no owner. Like water, the
eye has no self. Like fire, the eye has no being. Like the wind, the eye has no life force. Like space, the eye has no
personality. The eye is nonexistent, since it is based on the
four elements. The eye is empty, free of I and mine. The eye is lifeless matter,
like grass, plaster, wood, rock, or a reflection. The eye is helpless, as if caught in a whirlwind. The eye is worthless, like a heap of pus and excrement. The eye is useless, like
something that is worn out, damaged, broken, decayed, and ruined. The eye is like a worn-out well overcome by age. The eye is
not something that will last; its passing is inevitable. Householders, you should investigate the ear, the nose, the tongue,
the body, and the mind in just the same way as you investigate the eye, and so on: All mental objects should be examined in
the same way.

“Still, householders, all immature ordinary people are obsessed with the eye, the ear, the nose, the tongue, and the
body. Householders, all immature ordinary people are obsessed with the mind. Householders, all immature ordinary people are
obsessed with form, with sounds, smells, and tastes, and with physical and mental objects. Householders, all immature ordinary
people are obsessed with the skandha of form. Householders, all immature ordinary people are obsessed with the skandha of
feeling. Householders, all immature ordinary people are obsessed with the skandha of perception. Householders, all immature
ordinary people are obsessed with the skandha of mental conditioning. Householders, all immature ordinary people are obsessed
with the skandha of consciousness. Householders, all immature ordinary people are obsessed with the earth element.
Householders, all immature ordinary people are obsessed with the water element, the fire element, and the wind element.
Householders, all immature ordinary people are obsessed with
so-called conditioned and unconditioned phenomena.

“Therefore, sirs, householders, be without desire! When you are free from desire, you should not be attached to your
wife and children. You should not be attached to riches. You should not be involved with these things. You should strengthen
your faith, leave home, and become a renunciant. When you have faith, and when you have left home and become a renunciant, you
should be without desire.

“Householders, in what way is a renunciant free from desire? One who is of good moral character abides by the
monastic code. He properly respects customs and rituals. He is apprehensive of even the slightest vice and is careful to train
according to the right methods. One who has internalized the discipline does not hold on to the eye. He does not hold on to
the ear, the nose, the tongue, the body, or the mind. He does not hold on to form. He does not hold on to sounds, smells,
tastes, or physical or mental objects. He does not hold on to the skandhas of form, feeling, perception, mental conditioning,
or consciousness. He does not hold on to the earth element. He does not hold on to the water element. He does not hold on to
the fire element. He does not hold on to the wind element. [MS.11.a] He does not hold on to the space element or the
consciousness element. Householders, this is the way in which a renunciant is free from desire. One who is free from desire
does not hold on to the eye element. The same principle of not holding on to elements is applied to the other elements in
between, up to and including that he does not hold on to the mind element.

“As one does not hold on to anything, one also does not shun anything. What, one may ask, is it that one does not
shun? One does not shun the eye. One does not shun the ear, the nose, the tongue, the body, or the mind. One does not shun
form. One does not shun sounds, smells, tastes, physical objects, or mental objects. One does not shun the skandha of form.
One does not shun the skandha of feeling. One does not shun the skandha of perception. One does not shun the skandha of
conditioning. One does not shun the skandha of consciousness. One does not shun the earth element. One does not shun the water
element, the fire element, the wind element, the space
element, or the consciousness element. As one does not shun anything, one is not afflicted. As one is not afflicted, one is at
ease. As one is at ease, one is not conspicuous. As one is not conspicuous, one does not come into conflict with anyone. As
one does not engage in conflicts, one has no desire to cause harm to oneself or anyone else, nor does one wish harm either to
oneself or another. When there is no malice in one’s heart, one attains complete nirvāṇa, attains to the realm of nirvāṇa with
nothing left over.

“Householders, what then attains complete nirvāṇa? It is not the eye that attains complete nirvāṇa. It is not the
ear, the nose, the tongue, the body, or the mind that attains complete nirvāṇa. Rather, householders, it is the disappearance
of reification that is done based on the eye, leading to concepts such as I or mine,
that is complete nirvāṇa. So what is it that disappears when complete nirvāṇa is attained? Passion disappears when complete
nirvāṇa is attained. Aggression disappears when complete nirvāṇa is attained. Delusion disappears when complete nirvāṇa is
attained. Ignorance disappears when complete nirvāṇa is attained. Further, householders, the disappearance of ignorance does
not take place in the future, in the past, or in the present, but when ignorance ceases, understanding dawns.

“What is meant by ‘understanding’ here? It is an understanding of cessation. What is it that is meant by an
understanding of cessation? The understanding of cessation is not in the past. The understanding of cessation is not in the
future. The understanding of cessation is not in the present. However, householders, when that on which ignorance rests
disappears, understanding dawns, and understanding is the absence of that which ignorance rests upon. When the eye on which ignorance rests disappears, the understanding that ‘the
eye is not mine’ dawns. One who does not claim ownership does not cling to anything. One who does not cling to anything gives
things up. One who gives things up is liberated. What is it that he is liberated from? He is liberated from clinging to a
self. He is liberated from clinging to a being. He is liberated from clinging to a life force, from clinging to a person, from
clinging to annihilation, and from clinging to eternity. He is liberated from all types of clinging. He is liberated from
making assumptions, and so he does not assume anything. As he does not assume anything, he does not form mental constructions,
and he does not discriminate. In what way does he not form mental constructions? He does not construct the ideas of
I and mine. He avoids hoarding things and does not accumulate possessions. He
gives things up and does not hold on to anything. When he gives things up, there is nirvāṇa, there is liberation, there is
release, there is deliverance. What is it that he is released from? He is released from all suffering. In order to attain
release, you householders should not hold on to any phenomenon. Why is this? Householders, it is because becoming follows with
grasping. Without grasping there is no becoming.

“So, in this way, householders, the eye does not attain nirvāṇa. [MS.11.b] The ear, the nose, the tongue, the body,
and the mind do not attain nirvāṇa. In the same way, nothing that was mentioned above, up to and including the consciousness
element, attains nirvāṇa. Householders, it is rather the reification made based on consciousness, leading to concepts such as
I or mine, that disappears when one attains complete nirvāṇa. What is it that
disappears when one attains complete nirvāṇa? Passion disappears when one attains complete nirvāṇa. Aggression disappears when
one attains complete nirvāṇa. Delusion disappears when one attains complete nirvāṇa. Ignorance disappears when one attains
complete nirvāṇa. The disappearance of ignorance does not take place in the past, the future, or the present, but when ignorance disappears, understanding dawns.

“Householders, what kind of understanding is this? It is an understanding of cessation. What is the understanding of
cessation like? The understanding of cessation is not in the past. The understanding of cessation is not in the future. The
understanding of cessation is not in the present. However, when that upon which ignorance rests disappears, understanding
dawns, and understanding is the absence of that which ignorance rests upon. When that upon which ignorance rests disappears, understanding dawns, but the sphere of understanding is not
something that one possesses. One who does not claim ownership does not cling to anything. One who does not cling to anything
gives things up. One who gives things up is liberated. What is it that he is liberated from? He is liberated from clinging to
a self. He is liberated from clinging to a being. He is liberated from clinging to a life force, from clinging to a person,
from clinging to annihilation, and from clinging to eternity. He is liberated from all types of clinging. He is liberated from
making assumptions, and so he does not assume anything. As he does not assume anything, he does not form mental constructions,
and he does not discriminate. In what way does he not form mental constructions? He does not construct the ideas of
I and mine. He avoids hoarding things and does not accumulate possessions. He
gives things up and does not hold on to anything. When he gives things up, there is nirvāṇa, there is liberation, there is
release, there is deliverance. What is it that he is released from? He is released from all suffering. In order to attain
release, householders, you should not hold on to any phenomenon. Why is this? Householders, it is because becoming follows
grasping. Without grasping there is no becoming.”

Then, in order to clarify this further, the Lord spoke these verses:

“Through grasping, fear is born,

Causing rebirth in the lower realms.

Seeing this frightening situation,

The wise should not hold on to anything.

“Make the path your focus,

And investigate it with intelligence.

When it is seen correctly, with intelligence,

One will have no other aim.

“All sensory impressions are empty;

They are fickle, void, and without essence.

Do not let yourself be thrown off

By the craving that deceives people.

“I know that phenomena are empty.

I know that phenomena are without essence.

Having achieved peace, I do not suffer.

I have attained unshakable happiness.

“Those who are aware of this,

That all phenomena are empty,

Are liberated from all suffering.

About this there can be no dispute.

“Desire is the mother of all attachment

And of all misfortune.

Because of attachment there is grasping,

And with grasping arises becoming.

“Becoming leads to the process of being born

And the entrance into a new life cycle.

When one is born, one must undergo sickness, aging,

Death, and many other such unwanted sufferings.

“Without desire there will be no grasping,

And without grasping, no becoming.

When becoming and a new life cycle are avoided,

There will be no birth, aging, sickness, or death. [MS.12.a]

“So, you must abandon your grasping

At any bond whatsoever,

And having shunned your affection for wife and children,

Without delay take up the life of a mendicant.

“O seekers of knowledge, do not seek possessions,

But be content with anything at all!

You should have the attitude of a lowly outcaste

When he meets people of higher status.

“Do not think that you uphold morality

While you disparage another, thinking, ‘He is immoral.’

The moralist who has contempt for others

Destroys his own morality with such thoughts.

“Just as a deer that has been caught in a trap

Brings about its own death in realizing this,

One who is aware of the traps of Māra

But still arrogant, creates his own downfall.

“When people harbor contempt,

Their disdain for others leads to their own corruption.

Therefore, do not look down on those who are immoral,

Much less one who practices the morality of chastity.

“Those who undertake the training of the gentle ascetics

Should always retreat to solitude in the wilderness.

With no concern for their body or their life,

They will find liberation and peace.

“Abandon the harmful philosophies

Of the materialists and the Jains,

And develop affection for the profound teachings

That proclaim emptiness.

“The mind has twelve roots:

The outer and inner sense fields.

These have their origin in karma and conditions,

And their imprints remain in the mind for a long time.

“Consciousness arises

In dependence on the conditions of both the eye and form.

When these circumstances are not present, it fades away,

Just like a fire running out of fuel.

“All phenomena originate in this way

When the totality of interrelated factors comes together.

No one who acts or experiences apprehends anything.

Activity is only an appearance, an illusion.

“I have seen that, like an illusion,

All phenomena, external and internal, are empty.

Fools form mental constructions and create misunderstanding,

Believing in the ideas of I and mine.

“There is nothing that is inside the eye,

No place outside the eye where beings can apprehend anything.

You should understand that, like the eye,

All phenomena are selfless and powerless, with no life force.

“The eye does not think or wish for liberation.

The same goes for the ear, the nose, and the tongue.

Body, mind, and form are helpless.

Understand that all phenomena are like this.

“Using the example of the swell of waves on the ocean

That gives rise to a great many bubbles of froth,

The seer thoroughly investigates

The essenceless, feeble mass of froth.

“This is the nature of the five skandhas,

And one who knows that they are as fragile as bubbles

Is liberated from all afflictions,

The afflictions of birth, aging, and sorrow.

“One who becomes a renunciant on the basis of my teaching

Knows that all phenomena are like illusions.

He does not consume the alms of the kingdom in vain,

And he honors the buddhas of the ten directions.” [MS.12.b]

The five hundred householders who were present there then attained the immaculate, stainless, pure vision of the way
phenomena are. Just as white unstained fabric absorbs color quickly when it is soaked in dye, the five hundred householders
who were present there attained the immaculate, stainless, pure vision of the way phenomena are.

The Lord then inspired and thrilled the five hundred householders by
explaining his instruction in the Dharma in further detail: “The Lord’s instruction in
the Dharma is like this. Householders, the eye is burning. With what kind of fire is it burning? It is burning with the fire
of passion, with the fire of anger, with the fire of delusion. I say to you that suffering comes about when you identify with
birth, aging, sickness, death, pain, despair, suffering, depression, and struggle. In the same way, householders, the ear, the
nose, the tongue, the body, and the mind are burning. With what kind of fire are they burning? They are burning with the fire
of passion, with the fire of anger, with the fire of delusion. I say to you that suffering comes about when you identify with
birth, aging, sickness, death, pain, despair, suffering, depression, and struggle. Householders, form is burning. With what
kind of fire is it burning? It is burning with the fire of passion, with the fire of anger, with the fire of delusion, and
similarly with the entities in between, as well as with sound, smell, taste, physical objects, and mental objects.
Householders, the skandha of form is burning. With what kind of fire is it burning? It is burning with the fire of passion,
with the fire of anger, with the fire of delusion. It is the
same with the skandha of feeling, the skandha of perception, the skandha of mental conditioning, and the skandha of
consciousness. Householders, the earth element is burning. With what kind of fire is it burning? It is burning with the fire
of passion, with the fire of anger, with the fire of delusion. In the same way, householders, are the water element, the fire
element, the wind element, and the space element burning. With what kind of fire are they burning? They are burning with the
fire of passion, with the fire of anger, with the fire of delusion. I say to you that suffering comes about when you identify
with birth, aging, sickness, death, pain, despair, suffering, depression, and struggle.

“Householders, you should train yourselves by thinking, ‘Because of this, we householders will now no longer hold on
to the eye.’ In the same way, householders, train yourselves by thinking, ‘We householders will no longer hold on to the ear,
the nose, the tongue, the body, or the mind.’ Train yourselves by thinking, ‘We householders will now no longer hold on to
form. We will no longer hold on to sounds, smells, tastes, physical objects, or mental objects.’ Householders, train
yourselves by thinking, ‘We will no longer hold on to the skandha of form. We will no longer hold on to the skandha of
feeling, the skandha of perception, the skandha of mental conditioning, or the skandha of consciousness.’ You should train
yourselves by thinking, ‘We householders will now no longer hold on to the earth element. We will no longer hold on to the
water element, the fire element, the wind element, or the space element.’ Train yourselves by thinking, ‘We will now no longer
hold on to the consciousness element.’ Householders, [MS.13.a] train yourselves by thinking, ‘We householders will now no
longer hold on to this world, and we will no longer hold on to the world beyond.’

“Householders, when you no longer hold on to the eye and no longer hold on to the ear, the nose, the tongue, the
body, or the mind, then you will no longer be dependent on
the eye and so forth, up to and including the mind. Householders, when you no longer hold on to form and no longer hold on to
sounds, smells, tastes, physical objects, and mental objects, then you will no longer be dependent on any of these phenomena.
Householders, when you no longer hold on to the skandha of form and no longer hold on to the skandhas of feeling, perception,
and mental conditioning, then you will no longer be dependent on these skandhas. Householders, when you no longer hold on to
the skandha of consciousness, then you will no longer be dependent on the skandha of consciousness. Householders, when you no
longer hold on to the earth element and no longer hold on to the water element, the fire element, the wind element, or the
space element, then you will no longer be dependent on these elements. Householders, when you no longer hold on to the
consciousness element, then you will no longer be dependent on the consciousness element. Householders, when you no longer
hold on to this world and no longer hold on to the world beyond, then you will not be dependent on any world. Householders,
when you no longer hold on to any of these phenomena, then you will no longer be dependent on any of these phenomena.
Householders, when you are no longer dependent on any of these phenomena, then you will no longer be subject to becoming, and
you will no longer perish. When you are no longer subject to becoming and no longer perish, then you will be fully liberated
from birth, aging, sickness, death, pain, despair, suffering, depression, and struggle. You will be fully liberated from
suffering. This is what I say to you.”

Then, in order to clarify this further, the Lord spoke these verses:

“All this world is ablaze

With birth and with death,

And defenseless, troubled fools

Have abandoned the noble path!

“From time to time, the world is illuminated

By the appearance of tathāgatas.

Do not waste this opportunity,

But engage yourself with determination and diligence.

“You should observe with discernment

Whatever your attention rests upon.

When you view it with discernment,

You will not err.

“Whatever you experience,

See that it is all empty.

When you recognize that phenomena are empty,

You will see that even awakening is empty.

“Passion, aggression, and delusion—

The fury of these three fires is terrible.

Even though they are incinerating this world,

Fools do not wake from their long sleep.

“Birth, aging, sickness, and death

And despair, suffering, and depression afflict the world.

When you realize this,

Do not place your trust in any of these phenomena.”

The five hundred householders then addressed the Lord, “Lord, we wish to become renunciants in the presence of the Lord. We wish to receive ordination as mendicants in the presence of the Sugata.”

The Lord replied, “Come mendicants!”

At with that, those venerable ones became renunciants and were ordained as mendicants. This is the way things are,
and concerning it the following verses were recited:

“They have clothed themselves in ochre,

They have now cut off their hair,

They have all adopted the alms bowl, [MS.13.b]

And are in this instant arhats.

“The teacher has recognized them as arhats

And will now utter some verses of inspiration

In the presence of the community of mendicants

And the assembly of gods.

“In the past they offered gifts

To the protector of the world,

And because of this

They experienced abundant joy.

“When they saw me,

Faith arose in them,

And to those whose minds are filled with faith

The highest Dharma is taught.

“Having now heard the words of the Arhat,

They abandon their fondness for egoistic views.

With emptiness revealed,

They are liberated from all birth.”

This is the first chapter, “The Householders.”

Chapter 2: The Yakṣa Kimbhīra

After the Lord had left the five hundred householders in a balanced state of
mind on his way to the city, he entered the great city of Rājagṛha with perfect grace.

One of the city deities of Rājagṛha was a yakṣa named Kimbhīra. He thought to himself, “In this world, it is
extremely rare to encounter anyone who is such a worthy recipient of offerings. We should make offerings to the Lord.”

The yakṣa Kimbhīra then presented the Lord with offerings that looked
exquisite, smelled exquisite, tasted exquisite, and felt exquisite, and because of his empathy for Kimbhīra, the Lord accepted his offerings. When Kimbhīra had given his offerings to the Lord, cheers of “Wonderful!” arose from a great crowd of sixty-eight thousand yakṣas
surrounding Kimbhīra in the sky.

Kimbhīra then addressed his followers: “As we have now made offerings to the Tathāgata, you should also present
offerings to the community of mendicants. This will benefit you, help you, and bring you long-lasting happiness.”

The yakṣas then presented the community of mendicants with offerings, and the mendicants accepted the offerings
because of their empathy for the yakṣas.

After he had entered the great city of Rājagṛha and received offerings, the Lord left the city. The Lord was accompanied by many thousands of gods,
many thousands of nāgas, many thousands of yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, and many thousands of
human and nonhuman beings, and many hundreds, thousands, millions, and billions of beings. After he left the city, the
Lord went to a large, spacious clearing and sat down on the seat prepared for him.
Kimbhīra worshiped the Lord by sprinkling, overspreading, and showering the Lord with heavenly mandārava flowers, blue, pink, red, and white lotus flowers, and
heavenly sandalwood powder. When he had sprinkled, overspread, and showered him with these offerings, he stood in front of him
with his hands joined in reverence. The Lord perceived Kimbhīra’s state of mind
[MS.14.a] and that of the rest of the large group of yakṣas, and he smiled.

It is in the nature of the buddhas, the lords, that when they smile, multicolored, variegated light issues from their
mouths. This light is blue, yellow, red, white, crimson, crystal, and silver, and it spreads throughout the world, outshining
the radiance of the sun and the moon. It travels from the beings of hell all the way up to the world of the brahmā gods,
rising and then returning again, circling the lord clockwise seven times. Some parts of it then dissolve into the crown of the
lord’s head, some into his shoulders, and some into his knees. It is in the nature of the buddhas, the lords, that when they
make predictions for the beings of hell, this light dissolves into the soles of their feet. When they make predictions for the
beings of the animal realm, the light dissolves into their back. When they make predictions for the beings of the spirit world
governed by Yama, the light dissolves into their front. When
they make predictions for human beings, the light dissolves into their left side. When they make predictions for the gods, the
light dissolves into their right side. When they make predictions for śrāvakas, the light dissolves into their knees. When
they make predictions for pratyekabuddhas, the light dissolves into their shoulders. When the buddhas, the lords, make
predictions that bodhisatvas will attain unsurpassed perfect awakening, the light dissolves into the crown of their head.

The venerable Ānanda saw the Lord smile, and so he placed his robe over one
shoulder, knelt down on his right knee, joined his hands in reverence, and addressed the Lord in verse:

“What is the cause of this illumination of the world,

This radiance of the protector of the world?

For the sake of whom is the smile displayed,

It being something that benefits the world?

“Who has sown a seed today

That will lead to their awakening as a buddha?

For whom was a prediction made today?

Who is destined for awakening?

“The heroes, the guides,

Do not smile without a reason.

Tell us, O sage, what is the purpose of these rays of light?

For the sake of whom are they displayed?”

The Lord then replied to the venerable Ānanda in verse:

“Kimbhīra gave offerings to the protector,

The guardian of the world,

With a mind filled with faith.

That is why I smiled.

“When he passes on from this birth as a yakṣa,

He will go to the Heaven of the Thirty-Three.

When he passes on from the Thirty-Three,

He will go to the realm of the yāma gods.

“From the yāma gods he will go to Tuṣita

And delight in its pleasures.

After that he will appear among human beings

And become a king with supernatural powers.

“He will be a king of the entire world,

A chief of men, a lord of the four continents.

After leaving the world of men,

He will go to the world of the brahmā gods.

“For two hundred million eons

He will be revered unceasingly,

Born again and again

Among gods and human beings.

“Having left his kingdom behind

And become a homeless renunciant,

The conditions will arise that will lead him to attain awakening,

And he will reach sublimity. [MS.14.b]

“Thirty thousand yakṣas,

Having shown respect to the Buddha,

Will go to the Heaven of the Thirty-Three

When they pass on from their lives as yakṣas.

“They will see the Buddha Maitreya,

And work toward final sublimity.

Who would not honor the teacher

Whose teachings lead one to become an arhat?

“Thousands of yakṣas

Whose aim is supreme awakening,

Because of their roots of virtue,

Will never again go to the lower realms.

“Some will turn for guidance

To thousands of buddhas

And seek the highest awakening

For the benefit of all beings.

“Some two or three thousand

Will make offerings

Of fragrant garlands of flowers

And create the conditions for their awakening as buddhas.

“Some ten billion

Will show reverence to the guides,

Those personifications of perfected purity,

And thus come within reach of awakening.

“The son of Kimbhīra,

The great magician named Śaila,

Then thought to himself,

‘I should become a buddha in this world.

“ ‘I have seen him show reverence to the Buddha

And constantly make solemn commitments to him.

I, too, should make offerings

And turn my mind toward awakening.’

“Because of his roots of virtue,

He has managed to put an end to all painful rebirths.

When he sees the Buddha Maitreya,

He will offer him ten million parasols.

“After offering ten million parasols,

He will present ten million garments.

After offering ten million garments,

He will become a renunciant.

“For a full five hundred years,

He will live a life of purity,

With supreme awakening

For the benefit of all beings as his aim.

“For as many eons

As there are grains of sand in the Ganges,

He will train himself in practices

Such as generosity and morality.

“You should bear this in mind

Just as I have taught it to you.

You should not only bear these examples in mind

But practice them.

“As the old adage says,

He will see as many buddhas

As there are grains of sand in the Ganges,

And he will show reverence to them all.

“O wise ones! O wise ones!

You whose minds are unsurpassed!

You who are guides for all sentient beings—

You never grow weary!

“He will become a buddha,

Supreme among all sentient beings,

And be as widely esteemed

As the king of physicians.

“For seventy million years,

He will teach the Dharma to living beings.

Then he will reach emancipation

And become the best of men.

“Twenty assemblies

Of those who have tamed their minds will appear.

Eventually, each will include

Two hundred million mendicants.

“An immeasurable number of śrāvakas

Will hear the teachings of these assemblies;

And all who listen

Will reach awakening.

“Having worked for the benefit of living beings,

The tathāgatas reach emancipation.

For a hundred thousand years after that,

The sacred teachings will remain.

“For more than five hundred eons,

Many buddhas will appear,

And in just this single eon,

One thousand will appear.

“Men who wish to gain insight

Should strive with fervent determination

To follow the Buddha’s teachings

And become learned in what is essential.

“One should shun what is superficial

And always cultivate what is essential.

When one has listened for a long time,

One’s insight will flourish. [MS.15.a]

“The four essential trainings

Of the bodhisatvas, the protectors,

Are generosity, morality, learning, and renunciation.

These are the best of all paths to awakening.

“The path to awakening should be taught

As the highest vehicle, the unsurpassed.

The path of the śrāvaka should be taught

As the best way of severing doubt.

“I reveal this for those beings

Who desire it.

It is difficult to encounter the illuminators of the world,

Those who can teach the supreme Dharma.”

Śaila, the son of the yakṣa Kimbhīra, then thought to himself, “The Lord will
ascend Vulture’s Peak, the king of mountains. I must create a vast, meritorious root of virtue in the presence of the Lord.”

The yakṣa Śaila, Kimbhīra’s son, then addressed his companions: “Friends, listen! The Lord is traveling from the great city of Rājagṛha toward Vulture’s Peak, the king of
mountains. Friends! You should make an effort to worship the Lord according to your strength and capability.”

Kimbhīra’s son Śaila, together with his companions, then cleared the path between the great city of Rājagṛha and
Vulture’s Peak, the king of mountains, clearing it of rocks, pebbles, roots, and thorns. He made it as spotless as a mirror,
and when the whole path was cleared, he sprinkled it with scented water. He then covered the path completely with fabric and
scattered flowers to the height of a man. He adorned the path with parasols, banners, and flags, and along its length he
burned fragrant incense in exquisite containers. In the space above the path he strung silken streamers, and he filled the air
with the tones and sounds of all kinds of instruments. Along the path he spread blue, pink, red, and white lotus flowers to
the breadth of an arrow’s shot. He placed golden tiles on the
path and laid out a golden lattice of the seven precious substances.

Then, having prepared the path in this fashion, the yakṣa Śaila, Kimbhīra’s son, displayed a material body, which
pleased, excited, and delighted the crowd. When he had brought joy to the crowd and put them in good spirits, he approached
the Lord in a joyful state of mind, in a happy state of mind, in a gentle state of
mind, in a faithful state of mind, in an untroubled state of mind, and in a delighted state of mind, his mind drawn to the
Buddha, his mind drawn to the Dharma, his mind drawn to the Saṅgha, and his mind not wavering from awakening, undisturbed, and
not indifferent to awakening, with a mind esteemed in all the three worlds, with a loving mind, a compassionate mind, a joyous
mind, and a mind of equanimity for all sentient beings, with a mind that was a fitting vessel for all the Buddha’s teachings,
a firm mind, a stable mind, an undivided mind, a nondecaying mind, and with an attitude that did not fall to the level of
śrāvakas or pratyekabuddhas but had the motivation to attain all the stages of the
bodhisatva path. He approached the Lord and saluted him by bowing the head to his
feet, circumambulated him three times clockwise, and then stood to one side. Standing there, the yakṣa Śaila, Kimbhīra’s son,
joined his hands and addressed the Lord in verse:

“May these supreme and genuine acts

Of worship for the protector of the world

Lead me to become a supreme buddha,

A teacher of the supreme Dharma.

“Possessing the ten powers

And firmly supported by confidence,

May I soon bring benefit to living beings

Just as you do, O guide!

“May I be endowed with the thirty-two characteristics

And eighty minor marks.

May I become a light for the world,

A radiant protector of the world. [MS.15.b]

“May I turn the wheel of the Dharma

With its twelve unsurpassed forms.

May I teach the sweet Dharma

That benefits all who live.

“May I be able to display miracles

In the same manner as the Victorious One

So that I may be of benefit

To many millions of living beings.

“Like the great heroes yet to come,

The protectors of the world, the illuminators,

May I teach the path

After having realized unsurpassed awakening.

“May I be a resting place, a shelter,

A refuge, and an ultimate sanctuary.

May I be one who can see

For all blind sentient beings.

“May I be a protector for living beings

In the five realms.

May I liberate them from all suffering,

Just like you. O guide, grant liberation!

“The worship I have offered to the greatest of those who walk on two feet,

To the boundless light, to the illuminator,

Cannot be matched by any acts of worship

Performed by powerful gods, nāgas, or asuras.

“By the acts here performed,

May I become a lord of the Dharma

Possessing the thirty-two supreme characteristics of excellent merit,

Like the lord of men, unmatched in this world.”

The Lord then spoke these verses to the yakṣa Śaila:

“Those who show reverence to the teacher,

The originator of the supreme teachings—

They become the best among beings.

For them, awakening will not be hard to reach.

“One who has worshiped the light of the world,

The protector of the world, the illuminator—

He himself becomes worthy of being worshiped

By gods, nāgas, and men.

“He realizes supreme awakening

Seated at the foot of the greatest of trees.

He conquers the Evil One,

And teaches the Dharma to living beings.”

The Lord was then surrounded and honored by many thousands of gods, by many
thousands of yakṣas and rākṣasas, by many thousands of gandharvas, kinnaras, and mahoragas, by many thousands of human and
nonhuman beings, and by many hundreds, thousands, millions, and billions of beings. By the tremendous power of the buddhas, by
the tremendous magical abilities of the buddhas, by the tremendous miraculous abilities of the buddhas, by the tremendous
transformative abilities of the buddhas, and by the tremendous splendor of buddhas, he emitted rays of light. The earth shook,
flowers rained down, a hundred thousand million billion musical instruments resounded. He placed his feet down on lotus
flowers the size of cart wheels, and on the path that had been prepared by the yakṣa Śaila, Kimbhīra’s son, he made his way to
Vulture’s Peak, the king of mountains.

When he arrived there, he said to the venerable Ānanda, “Ānanda! Prepare a seat for the Tathāgata, a seat of the
Dharma, a choice seat, an excellent seat, a seat that will be celebrated throughout the three worlds, a seat for the Buddha.
The Tathāgata will take his seat there and present a sūtra that is praised as being of benefit to all sentient beings. It is
called The Collected Teachings on the Bodhisatva, and its natural result is the path of the
bodhisatva. He will present this sūtra of the Tathāgata to address and to eliminate the doubts of all sentient beings, to
eliminate any doubts that sentient beings may have, to help a great many beings, to delight a great many beings, out of
compassion for the world, to benefit, to help, and to delight gods and men.”

The venerable Ānanda prepared the
Lord’s seat, and six hundred eighty million gods each made an offering of cloth to the
Tathāgata, placing it on his seat. The Lord then sat down on the seat that had been
prepared for him. When he had sat down, the Lord spoke these verses to the gods:

“Superior, superb, excellent

Divine cloth has been presented

By the gods to the protector of the world,

And here the guide has taken his seat.

“The Buddha has taken his seat.

He has thoroughly mastered all the teachings.

The sixfold world trembled,

And he brought delight to living beings.

“His buddha field

With its mountains

Is illuminated when the Buddha [MS.16.a]

Who works wonders, the guide,

Teaches those who long for the Dharma.

“When gods, nāgas, and human beings,

Kumbhāṇḍas, pretas, and pūtanas,

See him in their turn,

Their obscurations are no more.

“A hundred thousand million billion gods

Look with delight

Upon the Buddha who utters

Words so hard to find.

“Once even the king Bimbisāra,

Together with his ministers,

Came to meet the protector of the world,

The perfect Buddha.

“The teacher, seeing those who have assembled—

Gods, nāgas, and human beings—

Looks in all directions

In order to help all living beings.

“Whoever harbors doubts in this world,

Ask now the greatest of those who walk on two feet.

I, the guide, will eliminate

The uncertainties of any who ask.”

Then, beings from the threefold thousand great thousand worlds gathered. Realizing the great opportunity they now had
to hear the Dharma, they all bowed. Then, motivated by compassion, they sat down and listened attentively to the teaching.

The Lord then addressed the venerable Mahāmaudgalyāyana: “Maudgalyāyana,
focus your attention on the assembled mendicants. Find out who is not here and have those who are far away appear here.”

At that time, the venerable Mahākāśyapa was staying on the southern slopes of Himavat, the king of mountains. The
venerable Mahāmaudgalyāyana concentrated his attention, and when he had done so he traveled by means of his magical powers to
the place where the venerable Mahākāśyapa was staying. When he arrived there, he said this to the venerable Mahākāśyapa:
“Brother Mahākāśyapa! The Lord is teaching the Dharma to an assembly of the whole
world, with its gods, with its māras, with its brahmā gods, with its ascetics and brahmins, and with its gods, human beings,
and asuras. Come with me, Brother Mahākāśyapa! The Lord has urged you to come, saying,
‘Let there be no hindrances to our Dharma activity!’ ”

When the venerable Mahāmaudgalyāyana had spoken, the venerable Mahākāśyapa replied to him: “Go on ahead, Venerable
Mahāmaudgalyāyana. I will follow after you when you have left.”

The venerable Mahākāśyapa then magically transported himself to Vulture’s Peak, the king of mountains, accompanied by
a fourfold entourage. When he arrived there, he saluted the Lord by bowing the head to
his feet and sat down in the audience not too far from the Lord.

The venerable Mahāmaudgalyāyana traveled to the place where the Lord was by
means of his own magical powers, and he saw the venerable Mahākāśyapa there, already seated in the audience to one side, not
too far from the Lord. When he saw him, he said, [MS.16.b] “You are indeed blessed
with swiftness, Brother Mahākāśyapa, as with your magical powers you can travel from your dwelling place and arrive as quickly
as this and be seated in the audience not too far from the
Lord.”

When this had been said, the venerable Mahākāśyapa replied to the venerable Mahāmaudgalyāyana: “The Lord has said that you, Venerable Mahāmaudgalyāyana, are the foremost when it comes to
magical powers, so why even speak of my magical powers of transformation in this connection?”

This is the second chapter, “The Yakṣa Kimbhīra.”

Chapter 3: The Examination of the Bodhisatva

The venerable Śāriputra got up from his seat, placed his robe over one shoulder, knelt down on his right knee, joined
his hands in reverence, and spoke to the Lord: “I would like to ask the Lord, the tathāgata, arhat, fully accomplished Buddha, for some direction, if the Lord will grant that possibility with an explanation of the question when asked.”

The Lord answered the venerable Śāriputra, “You may ask the tathāgata, arhat,
fully accomplished Buddha whatever you like, Śāriputra, and I will delight your mind by explaining whatever it is you wish to
ask about.”

The venerable Śāriputra then asked the Lord, “Lord, what qualities do the bodhisatvas, the great beings, possess that lead them to act
irreproachably in body, to act irreproachably in speech, to act irreproachably in thought; that make them immaculate in body,
immaculate in speech, immaculate in thought; that make them unshakeable in body, unshakeable in speech, unshakeable in
thought? Neither Māra and his retinue nor the gods are able
to disturb them when they have made up their mind to reach omniscience. They progress with skill from stage to stage and are not soiled by worldly
phenomena. They act as leaders, mentors, guides, torches, fords, bridges, boats, and ferrymen who carry living beings to
the other shore. They are places of rest, shelters, refuges, and ultimate sanctuaries for all sentient beings. As they have
made up their minds to reach omniscience, they will never be turned from their course.”

The venerable Śāriputra then questioned the Lord by singing these verses:

“With what purpose do these heroes

Set out to reach awakening?

Tell us of the virtuous qualities

Through which they attain supreme realization.

“How do these heroes act

For the benefit of all who live?

How do they practice the Dharma

To become buddhas, the best of men?

“When they are established on the seat of awakening,

How do they subdue the Evil One?

And how, after having shaken ten million fields,

Do they attain ultimate awakening?

“What does the word bodhisatva mean? [MS.17.a]

What sort of term is this?

Tell us, too, about awakening

And the supreme qualities of the buddhas.

“How do they act in this world

For the benefit of all who live,

Undefiled like the lotus,

Liberating countless living beings?

“How are the learned ones

Honored by gods and nāgas,

By human and nonhuman beings?

Please explain what I have asked about.”

The Lord spoke to the venerable Śāriputra: “Śāriputra, there is a single
quality that the bodhisatva possesses through which he attains the other immeasurable buddha qualities. What is this single
quality? Śāriputra, this single quality that the bodhisatva
possesses, through which he attains the other immeasurable buddha qualities, is that he has as his foundation the resolve of
the mind of awakening.”

The venerable Śāriputra then asked the Lord, “Lord, what kind of resolve is this? What is the mind of awakening like?”

The Lord then spoke to the venerable Śāriputra, “Śāriputra, here is why it is
called a foundation of resolve. It is solid because it cannot be broken. It cannot be broken because it
is firm. It is firm because it cannot be swayed. It cannot be swayed because it is not unsteady. It is not unsteady because it
is well established. It is well established because it does not turn back. It does not turn back because it is concern for
sentient beings. It is concern for sentient beings because it is rooted in great compassion. It is rooted in great compassion
because it does not become weary. It does not become weary because it is knowledge of how to bring sentient beings to
maturity. It is knowledge of how to bring sentient beings to maturity because it is not occupied with egocentric happiness. It
is not occupied with egocentric happiness because it does not look for any reward. It does not look for any reward because it
is not interested in material gain. It is not interested in material gain because of its support for sentient beings. It
supports sentient beings because of its concern for the weak. It has concern for the weak and acts as a protector for them. It
is able to protect them because it is a refuge and ultimate sanctuary. It is a refuge and ultimate sanctuary because it is
unassailable. It is unassailable because it is well considered. It is well considered because it is beyond objectification. It
is beyond objectification because of its virtuous resolve. Its resolve is virtuous because it is nothing in particular. It is
nothing in particular because it is completely immaculate. It is completely immaculate because it is wholly purified. It is
wholly purified because its inner nature is without blemish. Its inner nature is without blemish because it is externally
immaculate. This, Śāriputra, is what this foundation of resolve is like: everything from solid and unbreakable to internally free of blemishes and externally
immaculate.

“What is the mind of awakening like? It is a mind that cannot be crushed by any vice. It is a mind that is unfettered
because it is not inclined toward other paths. It is a mind that is stable, not led astray by any counterarguments. It is a
mind that cannot be broken by any māras. It is a mind that is steadfast because it has accumulated a great many roots of
virtue. It is a mind that is unwavering because it longs for the Buddha’s teaching. It is a mind that is firmly established on
the stages of the bodhisatva path. [MS.17.b] It is a mind that is unsurpassed—it has
no equal. It is a mind that is like a vajra because it can truly penetrate all the Buddha’s teachings. It is a mind that is
balanced because it is impartial in relation to the inclinations of all sentient beings. It is a mind that is completely pure,
free by its very nature from afflictive mental states. It is a mind that is stainless because it is illuminated by wisdom. It
is a broad mind, as it has room for all sentient beings. It is an extensive, sky-like mind. It is an unobstructed mind because
its focus is boundless knowledge. It is a mind that is
omnipresent since it is never separated from great compassion. It is a mind one should seek to develop, because it is praised
by the wise. It is a mind that is like the seed of all the Buddha’s teachings. It is a mind that is the basis of all genuine
happiness. It is a mind that comes about through the diligent practice of morality. It is a mind that is difficult to attain,
as it requires patience. It is a mind that is difficult to conquer because it is heroic. It is a mind that has been calmed by
means of meditation. It is a mind that cannot be impaired because of its great wisdom.

“Also, it is a mind that is the root of the Tathāgata’s skandha of morality, his skandha of concentration, his
skandha of wisdom, and his skandha of liberation. It is a
mind that is the root of the Tathāgata’s skandha of insight into the knowledge of liberation. It is a mind that is the root of
the ten powers of the Tathāgata, his four kinds of confidence, and his eighteen unique buddha qualities.

“Śāriputra, as awakening is the nature of this mind, it is called the mind of awakening.
Śāriputra, a bodhisatva is someone who possesses the resolve that is the mind of awakening. It is because of this that he is
called a bodhisatva, a being whose mind is exalted, a supreme being, a being of distinction in the threefold world. His bodily
conduct is irreproachable. His verbal conduct is irreproachable. His mental conduct is irreproachable. His bodily conduct is
undisturbed. His verbal conduct is undisturbed. His mental conduct is undisturbed. Neither Māra and his retinue nor the gods
are able to disturb him when he has made up his mind to reach omniscience. He progresses with skill from stage to stage and is not soiled by worldly
phenomena. He acts as a leader, and he acts as a mentor, a guide, a torch, a ford, a bridge, a boat, and a ferryman who
carries living beings to the other shore. He is a resting place, a shelter, a refuge, and an ultimate sanctuary for all
sentient beings. Neither Māra and his retinue nor the gods are able to turn him from his course when he has made up his mind
to reach omniscience.

“Śāriputra, the bodhisatva is intent on attaining unsurpassed genuine awakening. He trusts in this [MS.18.a] and is
truly dedicated to it. He longs to see the noble ones. He
longs to listen to the Dharma. He is not miserly but generous and open handed. He takes delight in giving and distributes his
wealth with joy. He has no aversion to any sentient beings when he engages with them, but he has an unsullied mind, an
unagitated mind, an unscattered mind. He has complete faith, confidence, and trust in karma and the ripening of its fruits and
is free from doubt and uncertainty in this respect. He knows that the effects of negative and positive qualities will not
vanish, and so he does not perform any evil acts, even at the cost of his own life. He does not take life, nor does he take
anything that is not given, engage in sexual misconduct, lie, slander, speak coarsely, or chatter inanely, and he does not
indulge in covetousness, in malice, or in wrong views. He abandons these ten unwholesome forms of conduct and instead practice
the ten wholesome forms of conduct.

“He has reverence for ascetics and brahmins, for those whose practice is genuine, whose commitment is genuine, who
uphold morality, who have good qualities, who are graceful, who are of good character, who are of great learning, who study diligently, who are concerned with what
is essential, who are disciplined, peaceful, and tranquil, who do not engage in divisive speech, who do not engage in
unfriendly speech, whose intentions are virtuous, who do not have unwholesome intentions, who are inseparable from what is
wholesome, who avoid all unwholesome acts, who are not conceited, who are not arrogant, who are not fickle, who are not overly
talkative, who do not babble, who are mindful, whose minds are focused, who have cut off that which leads to existence, who
have removed their arrows, who have cast off their burden, who have left their uncertainty behind, and who are beyond doubt,
for lords, buddhas, who are beyond rebirth, and for the
bodhisatvas, the great beings, the disciples of the Buddha. When he meets
ascetics, brahmins, and spiritual friends such as these, he honors them, serves them, attends to them, and pleases them—he
does not ignore them. He treats them well and is not unpleasant to them.

“As he does not ignore these spiritual friends, they bless him with the Dharma, they explain the Dharma to him, they
help him to understand, they inspire him, and they thrill him, saying, ‘Generosity results in great riches, morality leads to
rebirth in the heavens, studying brings great knowledge, and meditation leads to liberation.’ This is how they teach him.
‘This is generosity. This is the fruit of generosity. This is miserliness. This is the fruit of miserliness. This is morality.
This is the result of morality. This is immorality. This is the result of immorality. This is patience. This is the result of
patience. This is malice. This is the result of malice. This is vigor. This is the result of vigor. This is laziness. This is
the result of laziness. This is meditation. This is the result of meditation. This is the agitated mind. This is the result of
the agitated mind. This is wisdom. This is the result of wisdom. This is misunderstanding. This is the result of
misunderstanding. These are positive actions of the body. These are the results of positive actions of the body. These are
negative actions of the body. These are the results of negative actions of the body. These are positive verbal actions. These
are the results of positive verbal actions. These are negative verbal actions. These are the results of negative verbal
actions. [MS.18.b] These are positive mental actions. These
are the results of positive mental actions. These are negative mental actions. These are the results of negative mental
actions. This is virtue. This is vice. This is what you should do. This is what you should not do. If you do this, it will
benefit you, help you, and bring you long-lasting happiness. If you do this it will hurt you, harm you, and bring you sorrow
for a long time.’

“This is how his spiritual friends instruct him, help him to understand, inspire him, and thrill him. They see that
he is worthy to receive the profound teaching, and so they impart it to him: the teaching of emptiness, the teaching on the
freedom from attributes, the teaching of freedom from aspirations, the teaching of the conditionless, the teaching of the
unborn, the teaching of nonarising, the teaching of no self, no being, and no life force, the teaching of no person, the
profound teaching, the teaching of dependent origination. That is to say, when this is, that comes to be. When this has
arisen, that arises. When the condition of ignorance is present, there is mental conditioning. When the condition of mental
conditioning is present, there is consciousness. When the condition of consciousness is present, there is name and form. When
the condition of name and form is present, there are the six sense fields. When the condition of the six sense fields is
present, there is contact. When the condition of contact is present, there is feeling. When the condition of feeling is
present, there is desire. When the condition of desire is present, there is grasping. When the condition of grasping is
present, there is becoming. When the condition of becoming is present, there is birth. When the condition of birth is present,
there is aging, death, pain, despair, suffering, depression, and struggle. This is how the whole great mass of suffering comes
about. When this is not, that does not come to be. When this has ceased, that will cease. When ignorance has ceased, mental
conditioning will cease, and so forth. In this way the whole
great mass of suffering ceases.

“In fact, it is not possible to find any phenomenon that comes into being or disappears. Why is this? All phenomena
originate interdependently; they have no owner, no creator, no experiencer. They come about in dependence upon causes and
conditions. There is no phenomenon that develops, that changes, or that reoccurs. It is the delusion that trusts what is false
that leads one to designate the three realms and the ways of vice and suffering that manifest. When this false delusion is
seen for what it truly is, there are no phenomena and no creator of any phenomena. Where there is no creator, one is also,
ultimately, not able to find any activity or any phenomena that occur or cease. This is how they instruct him.

“When he has listened to such profound teachings, he harbors no doubt or uncertainty but engage with everything free
of attachment. He does not cling to form and does not cling to feeling, perception, mental conditioning, or consciousness. He
does not cling to the eye, to form, or to visual consciousness. He does not cling to the ear, the nose, the tongue, the body,
the mind, mental objects, or mental consciousness. He is confident of the empty nature of all phenomena.

“Śāriputra, with his firm confidence the bodhisatva does not give up seeing the Buddha, does not give up listening to
the Dharma, and does not give up engaging with the Saṅgha. Wherever he practices, [MS.19.a] he is not deprived of seeing the
Buddha, not deprived of listening to the Dharma, and not deprived of engaging with the Saṅgha. He appears in the presence of
the lords, the buddhas, and applies himself with diligence in their company, endeavoring to live with virtue. Applying himself
with diligence in this way, he no longer wishes for a
household. He no longer wishes for children and a wife. He no longer wishes for male and female servants, workers, or
laborers. He no longer wishes for all the troubles that come with possessions.

“Soon after he is born he stops running after the pleasures of the senses, and in his adolescence he develops faith
in the teachings of the lords, the buddhas, leaves his home behind, and becomes a renunciant. Having developed faith and
become a renunciant, he seeks out a truly spiritual friend, stays with this spiritual friend, keeps his attention directed
toward his spiritual friend, and develops virtuous intention. He then listens to the good teachings with this virtuous
intention and takes their practices to heart. He is not someone who takes an intellectual delight in the teachings. The search
for great knowledge does not satisfy him. He elucidates the teachings to many others in exactly the same manner as he has
heard them. With no desire for material reward, he teaches the Dharma to others, not seeking honor or praise. He avoids his
own words and teaches the Dharma to others just as he has heard it, in a way that is appropriate to the circumstances. He
develops great love for those who listen to the Dharma. He engages with all sentient beings with great compassion. Since he
has great learning, he is not concerned with his body or his life. He is content because he has few desires. He is a hermit
and his nature is gentle. He is easily supported, does not require much, and prefers the wilderness. He understands the
meaning of the teachings just as he has heard them, and he does not rely on the words but on the meaning. He is a support for
the world with its gods, humans, and asuras. He is engaged not just for his own benefit but for the benefit of all
beings, seeking the unsurpassed Mahāyāna, the knowledge of the buddhas, the unparalleled knowledge, the
knowledge that is unlike anything in the threefold world.

“He is very careful. In what way is he careful? He
has control over his senses. In what way does he have control over his senses? When he sees forms with his visual faculty he
does not hold on to any attributes, does not hold on to any marks. He knows that the enjoyment, distress, and release related
to form are nothing more than that. In the same way, when he hears sounds with his faculty of hearing, smells with his faculty
of smell, tastes with his faculty of taste, experiences physical sensations with his faculty of touch, [MS.19.b] and
experiences mental phenomena with his mental faculty, he does not hold on to any attributes, does not hold on to any marks. He
knows truly as they are the enjoyment, distress, and release related to mental phenomena. This is what is meant by being
careful.

“Furthermore, Śāriputra, carefulness is explained in this way. It is to have tamed one’s own mind and to be sensitive
to the minds of others. It is to remove one’s inclination toward vices and to become inclined toward virtue. It is to not engage in greedy thoughts or malicious
thoughts. It is to not engage in thoughts of harming others. It is to not engage in the unwholesome root of passion. It is to
not engage in the unwholesome root of anger. It is to not engage in the unwholesome root of delusion. It is to not engage in
negative physical actions, negative verbal actions, and negative mental actions. It is to not be concerned with what is not
essential. It is to not engage in any negative, unwholesome behavior. This is what is meant by being careful.

“So, Śāriputra, the careful bodhisatva applies himself to what are basic reflections. He will acknowledge that what
is the case is the case. He will acknowledge that what is not the case is not the case. So what is the case, and what is not
the case? There is noble liberation for one who practices correctly, but there is no noble liberation for one who practices
incorrectly. There is ripening of the fruits of actions, but there is no one for whom there is ripening of the fruits of
actions. Also, there is a visual faculty, but there is no one for whom there is a visual faculty. There is a faculty of
hearing, a faculty of smell, a faculty of taste, a faculty of
touch, and a mental faculty, but there is no one for whom there is a mental faculty.

“Moreover, there is impermanence of the body, as well as suffering brought by it, it being subject to change, but
there is no permanent body, no body that lasts, that is not subject to change, that is eternal, and that one can be certain
will stay the way it is. There is impermanence of feeling, perception, mental conditioning, and consciousness, as well as the
suffering they bring, their being subject to change, but there is no feeling, perception, mental conditioning, and
consciousness that is permanent, that is lasting, that is not subject to change, that is eternal, and that one can be certain
will remain exactly the way it is.

“Furthermore, there is arising of mental conditioning when the condition of ignorance is present, but there is no
arising of mental conditioning when the condition of ignorance is not present. It is the same with the rest of the list, up to
and including the fact that there is aging and death when the condition of birth is present, but there is no aging and death
when the condition of birth is not present.

“Furthermore, generosity leads to great riches, but generosity does not lead to poverty. Morality leads to rebirth in
the heavenly realms, while immorality does not lead to rebirth in the heavenly realms. Studying leads to great wisdom, while
mistaken understanding does not lead to great wisdom. Meditation leads to disentanglement, [MS.20.a] but meditation does not
lead to entanglement. Being concerned with what is superficial leads to entanglement, but it is not possible that being
concerned with what is superficial leads to liberation. There is attainment of awakening for the bodhisatva who applies
himself diligently, but there is no attainment of awakening for one who is lazy. One who is not conceited is destined for the
life of a renunciant, but there is no attainment of nirvāṇa for the conceited.

“Furthermore, emptiness is omnipresent, and there are no such entities as a self, a being, a life force, a person, or
a human being.

“It is in this way that the careful bodhisatva applies himself to what is essential. Whatever the learned ones of the
world agree on, they will consider that to be the case. Whatever the learned ones of the world do not agree on, they will not
consider that to be the case. They say ‘This is the case’ and acknowledge it. They say ‘This is not the case’ and do not
acknowledge it.

“He internalizes the true meaning of the words of all the lords, the buddhas. When the Tathāgata summarizes all the
teachings, they are gathered into four succinct statements. What are these four statements? They are that all conditioned
things are impermanent, that all conditioned things bring suffering, that all phenomena are devoid of
a self, and that nirvāṇa is peace. The Lord teaches that all conditioned things are
impermanent so that any sentient beings who harbor the idea of permanence might rid themselves of the idea of permanence. The
Lord teaches that all conditioned things bring suffering so that any sentient
beings who harbor the idea of pleasure might rid themselves of the idea of pleasure. The Lord teaches that all phenomena lack a self so that any sentient beings who harbor the idea of a self might rid
themselves of the idea of a self. The Lord teaches the peace of nirvāṇa so that any
sentient beings who harbor erroneous apprehensions might rid themselves of these erroneous apprehensions.

“When he hears that all conditioned things are impermanent, he understands impermanence thoroughly. When he hears
that all conditioned things bring suffering, he becomes free from wishes. When he hears that all phenomena lack a self, he
cultivates the way to liberation that is concentration on emptiness. When he hears of the peace of nirvāṇa he familiarizes
himself with freedom from attributes and does not prematurely realize the ultimate goal.

“It is for this reason, Śāriputra, that the bodhisatva who is truly intent on the Dharma will not give up the
wholesome way of life and will swiftly master all the Buddha’s teachings.”

This is the third chapter, “The Examination of the Bodhisatva.”

Chapter 4: The Inconceivable Tathāgata

“Now, Śāriputra, a bodhisatva with firm confidence has faith in the inconceivable tathāgata, the arhat, the fully
accomplished Buddha, in respect of his ten qualities. He has trust and confidence and does not doubt him, and to an even
greater degree he feels pleasure, joy, and satisfaction. What are these ten qualities? He has faith in the inconceivable body
of the Tathāgata, he has trust and confidence, and he does not doubt it, and to an even greater degree he feels pleasure, joy,
and satisfaction as he produces the concept of it as being truly wondrous and extraordinary. He has great faith, and so forth
in the voice of the Tathāgata, as he produces the concept of it as being truly wondrous and extraordinary. [MS.20.b] He has
faith in the knowledge of the Tathāgata, his inconceivable tathāgata radiance, his inconceivable tathāgata morality and
concentration, his inconceivable magical tathāgata abilities, his inconceivable tathāgata power, his inconceivable tathāgata
confidence, his inconceivable great compassion, and his
inconceivable unique buddha qualities, he has trust and confidence and does not doubt it, and to an even greater degree he
feels pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and extraordinary. He sets
forth with vigor, and he does not tire or become discouraged or intimidated in his pursuit of these ten inconceivable,
wondrous and extraordinary qualities of the Tathāgata. He is so committed that even if his physical body with its sinews,
muscles, skin, and bones were to rot, and even if his flesh and blood were to dry up, his vigor would not fail as long as he
had not attained these ten inconceivable, wondrous, and extraordinary qualities of the Tathāgata. In this way, Śāriputra, the
bodhisatva with faithful conviction has great faith in the inconceivable, truly wondrous and extraordinary qualities of the
Tathāgata. He has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and
satisfaction.”

Then, in order to clarify this further, the Lord spoke these verses:

“The Buddha’s body is inconceivable,

Illustriously embodying the Dharma;

It is beyond attributes, beyond appearance,

And the children of the Victorious One trust in this.

“The number of languages spoken

By different beings is inconceivable.

The Buddha expresses the Dharma in all of them,

And he inspires faith wherever he speaks.

“However many different abilities

Sentient beings in the three times possess,

The Buddha knows them all.

Because of this inconceivable quality, they have faith in him.

“The radiance of the buddhas is limitless,

An inconceivable net of rays

Spreading in all ten directions

Throughout the endless sea of fields.

“The morality of the sage is transcendent

And is not based on the customs of this world.

The bodhisatvas put their trust

In the inconceivable foundations of his magical abilities.

“No sentient being

Can understand the scope of the Buddha.

The Buddha’s concentration is unwavering,

His liberation inconceivable.

“He has the power to see

The totality of phenomena undivided.

The power of the great seers’ knowledge

Is limitless as the heavens.

“His compassion is such

That in order to benefit even a single sentient being

He will remain in the world for an endless ocean of eons

To train him.

“There is a whole ocean of questions

Sentient beings may ask one another.

He satisfies them with a single answer.

His confidence is inconceivable.

“His understanding is perfectly related

To all aspects of all phenomena.

The unique qualities of the buddhas

Express their universal vision of knowledge.

“They are all inconceivable—

This is the nature of all the qualities of the buddhas.

They all have faith in this,

And their faith is well founded.

“Śāriputra, what is it about the Tathāgata’s inconceivable body that leads the bodhisatva to have faith in it? What
is it that leads the bodhisatva to trust and have confidence in it and not to doubt? [MS.21.a] What is it that leads him to an
even greater degree to feel pleasure, joy, and satisfaction, as he produces the concept of it as being truly wondrous and
extraordinary? His tathāgata body has no unwholesome features. It has only wholesome features. It is beyond impurities such as
saliva, snot, mucus, pus, blood, excrement, and urine and free of bones, flesh, veins, and sinews. His tathāgata body is
naturally pure and radiant, so it is free from the defilement of any vices whatsoever. His tathāgata body is beyond this
world, so it is unaffected by worldly things. His tathāgata body possesses innumerable good qualities and is rich in merit and
knowledge, so it nourishes all sentient beings. It is the culmination of immeasurable morality, the culmination of
immeasurable concentration, wisdom, liberation, and insight into the knowledge of liberation, so his tathāgata body is the
blossoming of all good qualities. His tathāgata body is like an image in an immaculate mirror, like the reflection of the moon in water. His tathāgata body is
inconceivable, as vast as space, extending further than the totality of phenomena. His tathāgata body is undefiled, free of
all defilements. His tathāgata body is unconditioned, beyond all conditions. It is a sky-like body, an unequaled body, the
most distinguished body in the threefold world. His tathāgata body is matchless, unrivaled,
unlike anything else, pure, stainless, undefiled, and naturally radiant.

“It is not produced in the beginning of time. It is not produced at the end of time. It is not produced in the
present. It is not produced in birth, family, or clans. It is not produced involving form, characteristics, or marks. It is
not produced involving thought, mind, consciousness, or views. It is not produced in hearing, memory, or ideas. It is not
produced in skandhas, elements, or sense fields. It is not produced in arising, remaining, or ceasing. It is not produced in
grasping or rejecting. It is not produced in emancipation or in practice. It is not produced in color, features, or shape. It
is not produced in coming or going. It is not produced in a conception of morality. It is not produced in concentration,
wisdom, liberation, or insight into the knowledge of liberation. It is not produced in characteristics or in a lack of
characteristics. It is not produced in any phenomenon with a characteristic. It is not produced in the act of attributing power to it. It is not produced in
confidence, analytical abilities, [MS.21.b] or magical abilities. It is not produced in great compassion. It is not produced
in the act of attributing the unique buddha qualities to it.

“Rather, his body is produced essentially as an illusion, a mirage, a reflection of the moon in water, or a dream. It
is produced as a body of emptiness, without attributes, and without aspirations. It is produced as an immutable body, an
unshakable body, a body free of mental constructions, a body that is not dependent on anything, a body free of pride. It is
produced as a firm and stable body that has attained immovability, a body devoid of form and the nature of form. It is
produced as a body devoid of feeling, perception, mental conditioning, consciousness, and the essence of consciousness. It is
produced as a body that does not come into being, that does not arise, and that does not fail to arise. This body is
extraordinary, an extraordinary phenomenon. It does not appear to the eye and is neither part of nor separate from form. It is
not dependent on the ear and is neither part of nor separate from sound. It is not sensed by the nose and is neither part of
nor separate from smell. It does not appear to the tongue and is neither part of nor separate from taste. It has no contact
with the body and is neither part of nor separate from touch. It is neither active nor inactive in thoughts, in mind, or in
consciousness, nor does it follow them. It is accomplished in stability and immovability, a sky-like body, and more vast than
the totality of phenomena, and it reaches to the end of space.

“This, Śāriputra, is the inconceivable body of the Tathāgata. The bodhisatva has great faith in it, has trust and
confidence, and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces the
concept of it as being truly wondrous and extraordinary.”

This is what the Lord said. After the Sugata had said this, he, the teacher,
continued as follows:

“For incalculable millions of billions of eons

He followed the training of the bodhisatva,

Keeping his threefold bodily conduct pure

In search of the incomparable sugata body.

“With love for all beings in the ten directions,

With generosity motivated by vast compassion,

Having made a permanent end to sexual craving,

He sought the supreme sky-like body.

“With garments radiant like pure gold,

Innumerable as the sands of the Ganges,

The son of the Victorious One trained in the perfection of generosity

And gave the best gifts in the world.

“He guarded his morality as if it were a valuable chowrie,

Showing patient acceptance for his enemies even as they severed his limbs.

Eagerly training in the perfection of vigor,

He was unwearying in his aspiration to attain the buddha body.

“Having meditated extensively on the joys of wisdom and skillful means,

The Victorious One has insight into everything concerned with meditation,

And he makes this aspiration:

‘I shall take the body of a sugata, the perfect totality of all phenomena.’

“Having performed wholesome deeds for the sake of living beings,

The supreme man attained unequaled awakening.

He attained the vast, sky-like body

That is pure, spotless, beautiful, and beyond impurity.

“With no self or being, essentially empty, [MS.22.a]

He attained what is without attributes, beyond expression,

Beyond the sphere of visual objects.

Such is the body attained by the sage.

“It is unencumbered by forms or sounds, purified of mind,

Completely empty, uncreated, and unarisen.

Those who see the immovable body of the Tathāgata

See the Sugata in the ten directions.

“A magical illusion may fool the faint hearted

And trick them into seeing various bodies,

The forms of elephants, horses, women, and men.

The body of one with ten powers should be viewed in the same way.

“Innumerable sugatas have existed in the past,

And there are victorious ones, too, that are yet to be seen.

Their unequaled bodies are of one nature,

Vast as the totality of phenomena, like the sky.

“In this way, Śāriputra, the bodhisatva has great faith in the inconceivable, truly wondrous and extraordinary body
of the Tathāgata. He has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and
satisfaction as he produces the concept of it as being truly wondrous and extraordinary.

“Śāriputra, what is it about the tathāgatas’ inconceivable tathāgata voice that leads the bodhisatva to have faith in it? What is it that leads the
bodhisatva to trust and have confidence in it, and so on, as he produces the concept of it as being truly wondrous and
extraordinary? Śāriputra, when the Tathāgata’s voice is heard in an assembly, when he brings it under the power of his
teaching, it spreads to all worlds in the ten directions and satisfies all sentient beings. The Tathāgata, however, does not
think, ‘I will say this in the assembly of monks, this in the assembly of nuns, this in the assembly of laymen, this in the
assembly of laywomen, this in the assembly of brahmins, this in the assembly of kṣatriyas, this in the assembly of
householders, this in the assembly of gods, and this in the assembly of brahmā gods, speaking sūtras, songs, prophecies,
verses, inspired utterances, morality tales, legends, stories, jātaka tales, extensive teachings, tales of wonder, or
discourses on the Dharma.’ And yet, Śāriputra,
whatever the composition of the assembly, whichever of the assemblies mentioned above it may be, the sentient beings in that
assembly will hear the Dharma expressed in accordance with their abilities. When they listen to the Dharma, they will all be
able to understand all the words that come from the Tathāgata’s mouth. Still, the Dharma teachings they receive will not
conflict with one another, even though they will each have an individual understanding of the Dharma that is taught. The
manifestation of the Tathāgata’s tathāgata voice, which is the result of the ripening of the fruits of previous merit,
reflects the truth.

“Moreover, Śāriputra, when the tathāgata voice issues forth, it is soft, agreeable, and pleasant. It is pure and
stainless. It is admired, celebrated, and proclaimed widely.
It is not rough or harsh. It refreshes the body, enraptures the mind, and satisfies the heart. It brings joy and happiness. It
is famed and well regarded. It is clear and correct. It is delightful and agreeable. It hits you like the roar of a lion. It rumbles like storm clouds. It resounds like the thundering of
the ocean. It is like the songs of the kinnaras. It resounds like the cry of the cuckoo. It resonates like the voice of Brahmā. It reverberates like the beating of drums. It is splendid and delicate. It is
full and sonorous. It is pleasing to the senses of all sentient beings. [MS.22.b] It can be heard in all assemblies. It is a
voice supreme in every way. The tathāgata voice is perfect, with these and other immeasurable qualities.

“This, Śāriputra, is the inconceivable voice of the Tathāgata, and the bodhisatva has great faith in it. He has trust
and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he produces
the concept of it as being truly wondrous and extraordinary.”

This is the way things are, and concerning it the following verses were recited:

“The leader lets his speech carry

With the sound of the voice of Brahmā,

Delighting all the brahmā gods.

Such is the wondrous impact of the Dharma.

“His voice is filled with love,

It arises from compassion.

With equanimity and joy,

The sage’s voice issues forth.

“It pacifies the fire of passion

And the poison of anger in all living beings,

Scattering the darkness of delusion.

Such is the wondrous impact of his voice.

“There is an endless number of languages

Among the people of the various countries of this world,

But when people hear his voice they do so in their own language,

And all are able to understand.

“The earth-bound, the gods in the heavens,

And those in between are equally able to engage with what is said.

When they encounter the voice of the powerful sage

And truly absorb his words, they reach nirvāṇa.

“Those with two feet and those with four,

Those with many feet and those with none—

Are all exhilarated when his words reach them.

They are gripped and enthralled.

“In the three-thousandfold worlds

He will adapt his words

To lesser, average, and superior beings,

So that all who practice may attain liberation.

“It is not conceptual or deliberated,

Nor is it preconceived or restricted.

Composed and concentrated, he speaks the noble truth,

And when beings hear it their vices come to an end.

“Beings come to hear words without end,

Words such as Buddha, Dharma, and Saṅgha,

As well as generosity, learning, morality, and
patient acceptance—

The voice of the Tathāgata gives expression to all this.

“His voice cannot be measured.

It is the limitless voice of limitless understanding.

This is what the wise bodhisatva trusts.

He does not doubt the voice of the Tathāgata.

“Śāriputra, what is it about the tathāgatas’ inconceivable tathāgata knowledge that leads the bodhisatva to have
faith in it? What is it that leads the bodhisatva to trust and have confidence in it and not to doubt? What is it that when
they learn about it greatly delights and inspires them and makes them consider it to be truly wondrous and extraordinary?
Śāriputra, the Tathāgata engages with all phenomena through the unimpeded vision of his knowledge, and it is this that leads
the bodhisatva to have great faith, trust, and confidence in it, and so on, and to consider it to be truly wondrous and
extraordinary.

“I will give you an example of the Tathāgata’s perfect knowledge. Imagine, Śāriputra, [MS.23.a] the grass, wood,
branches, leaves, and petals in as many worlds as there are grains of sand in the river Ganges, down to the very last
four-inch piece. Imagine then that someone gathers all this together and then sets fire to it and burns it to ashes. The ashes
are then scattered over the oceans in as many worlds as there are grains of sand in the river Ganges, and they are left there
for a thousand years to be churned by the waves. Now,
Śāriputra, the Tathāgata’s tathāgata knowledge is such that the Tathāgata, possessing this knowledge, would be able take some
ash from any of these oceans and identify the world it came from. He would be able to say which world and which region the ash
was from, as well as the particular tree, root, trunk, branch, leaf, flower, or petal that it came from. How is he able to do
this? The Tathāgata is able to do this, Śāriputra, because he has completely penetrated the totality of phenomena, and with
this understanding he is able to discern things, such as which particular world some ash belongs to, in great detail. Thus the
tathāgata, arhat, fully accomplished Buddha possesses great magical abilities and has great authority. He is a great lord.

“Śāriputra, sons and daughters of good family who have faith, trust, and confidence in the Tathāgata, given his
tathāgata knowledge, and are captivated by his love will all reach the end of suffering, even if they have not developed the
necessary roots of virtue. Why is this? Śāriputra, it is because the Tathāgata has completely penetrated the totality of
phenomena. Because he has penetrated it, not a single thought escapes the tathāgatas.

“I will give you another example Śāriputra, as intelligent people understand what we say even when only a single
example is given. Śāriputra, imagine someone with a hundred years to live who had a drop of water as small as the tip of a
hair split into one hundred parts. He would come to the place where I was staying, and say, ‘Excuse me, Gautama. I would like
to leave this drop of water with you, and then I would like you to give it back when I need it.’ The Tathāgata would take it and throw it into the river Ganges, where it
would be carried away by the current and eventually reach the ocean. Now, that person who had a hundred years to live would
eventually reach the age of one hundred and come back to see me. He would say, ‘Gautama, I need the drop of water now, please
give it back to me.’ Now, Śāriputra, the Tathāgata’s tathāgata knowledge is such that the tathāgata, the arhat, the fully
accomplished Buddha, possessing this knowledge, [MS.23.b] could retrieve the drop of water as small as the tip of a hair split
into one hundred parts from the great ocean and give it back to that person, unmixed with any other liquid. Śāriputra, I give
you this example in order that you may understand a particular point. The point, Śāriputra, is that that person’s drop of
water would not be lost once it had been received by the Tathāgata, even after a long time.

“Sons and daughters of good family who have faith and confidence in the knowledge of the Tathāgata, being of this
kind, understanding that it is as I have described it, who make a mental effort concerning the Tathāgata out of love for him
and scatter flowers in the air when they encounter the Tathāgata himself, will all reach the end of suffering, even if they
have not developed the necessary roots of virtue. Why is this? Śāriputra, it is because the Tathāgata has completely
penetrated the totality of phenomena. Because he has penetrated it, not a single thought escapes the tathāgatas.”

The venerable Śāriputra then asked the Lord, “Lord, is consciousness involved in the tathāgatas’ tathāgata knowledge, or not?”

“It is not, Śāriputra.”

“Lord, what is knowledge and what is consciousness?”

“Consciousness has four supports that it rests on, Śāriputra. Consciousness rests on its relationship to form. It is dependent on form and rooted in
form. It pursues pleasure, and then it grows, thrives, and expands. Consciousness rests on its relationship to feeling. It is
dependent on feeling, rooted in feeling. It pursues pleasure, and then it grows, thrives, and expands. Consciousness rests on
its relationship to perception. It is dependent on perception and rooted in perception. It pursues pleasure, and then it
grows, thrives, and expands. Consciousness rests on its relationship to mental conditioning. It is dependent on mental
conditioning and rooted in mental conditioning. It pursues pleasure, and then it grows, thrives, and expands. This is what is
meant by consciousness, Śāriputra. When the skandha of consciousness is no longer governed by the five skandhas of grasping,
true knowledge arises, and this is what is meant by knowledge.

“Moreover, consciousness discerns the earth element, and it discerns the water element, the fire element, the wind
element, and the space element. This is what is meant by consciousness. When consciousness is no longer
governed by the four elements, there arises knowledge that can analyze the totality of phenomena. This is what is meant by
knowledge.

“Moreover, Śāriputra, consciousness refers to the conceptualization of forms being the mental object of the eye, the
conceptualization of sounds being the mental object of the ears, the conceptualization of smells being the mental object of
the nose, the conceptualization of tastes being the mental object of the tongue, the conceptualization of physical objects
being the mental object of the body, and the conceptualization of mental states being the mental object of the mind. This is
what is meant by consciousness. Now, when one possesses inner tranquility, when one’s attention is not
swayed by external circumstances, when one does not mentally construct or conceptualize any phenomenon, [MS.24.a] this is what
is meant by knowledge.

“Consciousness arises from apprehending an object. Consciousness arises from mental activity. Consciousness arises
from assumptions. This is what is meant by consciousness. However, contact without any intention of
grasping, with no object, and with no concepts or mental constructions is what is called knowledge.

“Moreover, consciousness dwells within the domain of
conditioned phenomena, and that consciousness that dwells within the domain of conditioned phenomena is what is meant by
consciousness. On the other hand, there is no conscious activity in relation to the unconditioned.
Unconditioned consciousness, therefore, is what is meant by knowledge.

“Moreover, consciousness is what is based upon creation and destruction, whereas knowledge is not based upon creation
and destruction.

“This, Śāriputra, is the difference between consciousness and knowledge, and this is why the bodhisatva has great
faith in it. He has trust and confidence and does not doubt it, and to an even greater degree he feels pleasure, joy, and
satisfaction as he produces the concept of it as being truly wondrous and extraordinary.”

Then, in order to clarify this point further, the Lord went on to speak these
verses:

“If someone takes an immeasurable amount of grass from the worlds in the ten directions,

As much as there are grains of sand in the river Ganges,

He may let it burn to ashes

And be scattered in the ocean for a hundred thousand years.

“The knowledge of the one with ten powers is so precise

That he can retrieve the ashes and declare to the world

The specific location and plant from which these burnt ashes came.

The Omniscient One knows this.

“Likewise, the Victorious One can perceive

All the atoms in the worlds in the ten directions.

He can count these particles with no doubt or difficulty.

Such is the sky-like knowledge of the sugatas.

“However many sentient beings there are in the ten directions,

Driven by passion and bogged down by bewilderment,

The one who is skilled in the workings of the world knows their condition.

He knows whose mind is degenerate and who will reach liberation.

“The knowledge of those of ten powers, supreme in the world,

Can penetrate the entire totality of phenomena in all ten directions.

The guides do not engage in mental constructions or conceptualization,

And so the faithful sons and daughters of the sugatas have confidence in the Victorious One.

“Śāriputra, what is it about the Tathāgata’s inconceivable tathāgata radiance that leads the bodhisatva to have faith
in it? What is it that leads the bodhisatva to trust and have confidence in it and not to doubt? What is it that leads him to
an even greater degree to feel pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and
extraordinary? Śāriputra, the Tathāgata has completely penetrated the totality of phenomena, and when this understanding has
arisen, the Tathāgata [MS.24.b] ascends through the threefold thousand great thousand worlds and shines, glows, and radiates.
When the sun appears from behind a receding cover of cloud, it shines, glows, and radiates. In just the same way, Śāriputra,
the tathāgata, arhat, the fully accomplished Buddha ascends through the threefold thousand great thousand worlds and shines,
glows, and radiates.

“Śāriputra, compared to the radiance of a firefly, the
radiance of a sesame oil lamp is far greater, stronger, fuller, brighter, and more magnificent. Compared to the radiance of a
sesame oil lamp, the radiance of a great bright wall is far greater, stronger, and so forth and more magnificent. Compared to
the radiance of a great wall, the radiance of a great mass of fire and the radiance of the Medicine Star are far greater, and
so forth. Compared to the radiance of the moon and the radiance of the sun, the radiance of the gods of the Heaven of the Four
Great Kings, of their courtyards and palaces, and of their bodies is far greater, more excellent, stronger, fuller, brighter,
and more magnificent. Likewise, the radiance of the gods of the Thirty-Three, of Yāma Heaven, of Tuṣita Heaven, of the Heaven
of the Joy of Creation, of the Heaven of the Power over Others’ Creations, of their courtyards and palaces, and of their
bodies, the radiance of the gods of the brahmā heavens, the Brahmakāyika gods, the Brahmapurohita gods, the Brahmapārṣadya
gods, and the great brahmās, of their courtyards and palaces, and of their bodies is
far greater, more excellent, stronger, fuller, brighter, and more magnificent than the radiance of the moon and the radiance
of the sun. Compared to the radiance of the gods of the brahmā heavens, the Brahmakāyika gods, the Brahmapurohita gods, the
Brahmapārṣadya gods, the great brahmās, and so forth, and compared to the radiance of
the gods of the Heaven of Radiance, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Brilliance,
and so forth, the radiance of the gods of the Heaven of Vast Virtue and so forth, the radiance of the gods of the Heaven of
Great Results, the Heaven of Perception, the Heaven of Nonperception, the Heaven of Neither Perception nor Nonperception, the
Heaven of Nothing Greater, the Heaven of No Distress, the Heaven of Excellent Appearance, and the Heaven of Exceptional Sight,
of their courtyards and palaces, and of their bodies, the
radiance of the gods of Nothing Higher, of their courtyards and palaces, and of their bodies is far greater, more excellent,
stronger, fuller, brighter, and more magnificent. Compared to the radiance of the gods of Nothing Higher, of their courtyards
and palaces, and of their bodies, the radiance of the tathāgata, arhat, fully accomplished Buddha is far greater, more
excellent, much stronger, fuller, brighter, and more magnificent.

“Why is this? Śāriputra, it is because of the Tathāgata’s immeasurable morality, his immeasurable concentration, his
immeasurable wisdom, his immeasurable liberation, and his immeasurable [MS.25.a] insight into the knowledge of liberation.
These are so great, Śāriputra, that if one were to experience all the radiance that could possibly be perceived in the
threefold thousand great thousand worlds, then that would not even approach a hundredth part of the radiance of the Tathāgata.
It would not even come close. For example, Śāriputra, if one puts ordinary gold next to the gold of the Jambu River, it will
look like pieces of soot and will not shine, glow, or radiate light. Likewise, Śāriputra, however much visible radiance could
be perceived in the threefold thousand great thousand worlds, it will not shine, glow, or radiate in the presence of the
radiance of the Tathāgata. It will not be brilliant, and this is why the radiance of the Tathāgata is said to be better,
superior, and supreme in comparison. Śāriputra, if you take even a minuscule amount of the radiance that stems from the
ripening of the fruits of the Tathāgata’s previous actions, this radiance will illuminate the threefold thousand great
thousand worlds fully.

“However, Śāriputra, without the radiance of the sun and the moon, one would be ignorant of night and day, one would
be ignorant of the full moon and the new moon, and one would be ignorant of days and years. Out of concern for the welfare of
sentient beings, the Tathāgata therefore emanates an aura measuring six feet. And, Śāriputra, the tathāgata, arhat, fully accomplished Buddha does this because he wishes to illuminate
innumerable worlds. Why does he wish to do this? It is because, Śāriputra, the Tathāgata has attained the highest perfection,
the perfection of wisdom.

“Śāriputra, I will give you an example so that you might appreciate this more fully. Imagine that a certain person
took all the particles in the threefold thousand great thousand worlds and divided them into individual atoms, and that he
then gathered these atoms together and headed east. Imagine that he traversed as many worlds as there are atoms, leaving
behind an atom in each. Śāriputra, he could use up all these atoms while still heading east. There is no end to the worlds to
the east, and similarly there is no end to the worlds to the south, to the west, to the north, and in all ten directions. What
do you think, Śāriputra? Is it possible to find an end or a limit to these worlds?”

“Certainly not, Lord. Certainly not, Sugata.”

“Śāriputra, it is the intention of the Tathāgata, [MS.25.b] the Arhat, the fully accomplished Buddha to extend his
radiance through all these worlds. If one were to experience all the radiance that could possibly be perceived in these
worlds, it would not even approach a hundredth part of the radiance of the Tathāgata. It would not even come close. Śāriputra,
this is because the tathāgata, arhat, fully accomplished Buddha has attained the highest perfection, the perfection of
wisdom.

“Now, Śāriputra, nothing can cast a shadow over the Tathāgata’s aura—not a wall, a piece of wood, a tree, the
Cakravāḍa Mountains, the Mahācakravāḍa Mountains, Mount Gandhamādana, Mount Mucilinda, Mount Mahāmucilinda, Mount Himavat, Mount Īśādhāra, any
other mountains such as the Black Mountains, or Sumeru, the king of mountains. None can cast a shadow over the Tathāgata’s
aura. It passes through them all and spreads throughout the
threefold thousand great thousand worlds. Still, there are sentient beings with inferior inclination who might not be able to
see it. Some perceive the Tathāgata’s aura as measuring six feet. Great beings perceive the Tathāgata’s aura as measuring
twelve feet. Superior beings perceive the Tathāgata’s aura as measuring one krośa. Supreme beings perceive the Tathāgata’s
aura as extending throughout the threefold thousand great thousand worlds. Likewise, Śāriputra, the Brahmā of the one hundred thousand perceives the aura as extending throughout the
universe of the one hundred thousand, and so forth. The bodhisatvas who have attained the higher stages of development perceive the Tathāgata’s aura as extending throughout the
limitless universe. Śāriputra, because of his concern for the welfare of sentient beings, the radiance of the Tathāgata will
extend wherever space exists and wherever there are sentient beings. The bodhisatva who hears this has great faith in it, has
trust and confidence, and does not doubt it, and to an even greater degree he feels pleasure, joy, and satisfaction as he
produces the concept of it as being truly wondrous and extraordinary.”

This is the way things are, and concerning it the following verses were recited:

“The light of the moon and the sun,

The light of Śakra and Brahmā,

Even the radiance of the Heaven of Nothing Higher—

These are not worth even a sixteenth.

“Though the radiance of the Heaven of Nothing Higher

Spread throughout the three-thousandfold worlds,

It would not match even a sixteenth of the brilliance

Of a single hair on the Buddha’s body.

“Wherever space exists,

His aura may be seen.

This is the aura as it appears

To noble-minded beings.

“The Buddha’s aura is limitless, [MS.26.a]

Equal to the sky in its scope.

Such is the aura as it appears

To those in training.

“A person blind from birth,

Who is unable to see the light of the sun,

Will say that its light

Does not exist.

“Likewise, beings whose inclination is inferior

Do not see the aura of the Victorious One,

And thus they will say

That the Victorious One’s aura does not exist.

“Some perceive it as extending twelve feet,

Some one yojana, some eight yojanas,

And some as pervading the whole three-thousandfold world—

This is how the extent of his radiance is perceived.

“Those who dwell on the eighth,

On the ninth, or on the tenth stage

Are bodhisatvas of great wisdom—

They are on the great stages.

“They emerge from the maṇḍala

Of the limitless aura of the Buddha.

They engage in buddha activity

In the inconceivable buddha realms.

“Thus are the buddhas inconceivable,

And their buddha splendor is inconceivable.

Having faith in these inconceivable qualities

Brings inconceivable merit.

“Śāriputra, what is it about the Tathāgata’s inconceivable tathāgata morality that leads the bodhisatva to have faith
in it? What is it that leads the bodhisatva to trust and have confidence in it and not to doubt? What is it that leads him to
an even greater degree to feel pleasure, joy, and satisfaction as he produces the concept of it as being truly wondrous and
extraordinary? And what is it about the Tathāgata’s inconceivable concentration that leads the bodhisatva to have faith in it?
What is it that leads the bodhisatva to trust and have confidence in it, and so on, as he produces the concept of it as being
truly wondrous and extraordinary?

“Śāriputra, take for instance those who engage in right speech. Someone like that is born into the world as a being
of completely pure morality. He is born and grows up in the world as someone who possesses completely pure physical conduct,
completely pure verbal conduct, and completely pure mental conduct. He will not be tainted by worldly customs. He will be a
brahmin who has abandoned evil actions. He will be a tranquil ascetic. He will excel in meditation. He will be born into the
world as a being who attains the highest perfection of concentration. The Tathāgata is truly someone who engages in right
speech. How so? Śāriputra, I have not seen anyone in the world with its gods, brahmās, māras, ascetics, and brahmins, the
world with its gods, humans, and asuras, whose morality and concentration are completely pure and immeasurable like that of
the tathāgata, the arhat, the fully accomplished Buddha. Why
should this be the case? It is because the Tathāgata has attained the highest possible degree of perfection in the perfections
of morality and concentration.

“Śāriputra, would you like to hear a simile as an example related to the Tathāgata’s perfection of morality and
concentration?”

He answered, “This time, Lord, this is an occasion, Sugata, for you to
provide a simile as an example concerning the Tathāgata’s attainment of perfection in morality and concentration, so that the
mendicants listening to the Lord will grasp the essence of things.”

The Lord asked, “In your opinion, Śāriputra, which is larger: the element of
sentient beings or the earth element?”

He answered, “From what I understand of what the Lord has said, the element
of sentient beings, and not the earth element, is larger, Lord.”

He then said, “Exactly, Śāriputra, exactly. The element of sentient beings, Śāriputra, and not the earth element, is
larger. Śāriputra, however many sentient beings there may be in the threefold thousand great thousand worlds—those born from
an egg, those born from a womb, those born from moisture, those born spontaneously, those with form, those without form, those
with perception, those without perception, [MS.26.b] and those with neither perception nor nonperception—however extensive one
takes the element of sentient beings to be, imagine that they all at some instant, at some point, at some time, sooner or
later, will achieve a human existence. Furthermore, Śāriputra, imagine that all these sentient human beings will at some
instant, at some point, at some time, sooner or later, attain unsurpassed perfect awakening. Each of them will be a tathāgata,
and as many tathāgatas as there might then be, each of them will emanate that number of tathāgatas, and each tathāgata will
have a thousand heads. Each head will have a thousand mouths.
In each mouth there will be a thousand tongues. All these tathāgatas will possess the ten powers. They will possess the four
kinds of confidence, the fourfold authentic knowledge of the tathāgatas, and the unrestrained unobstructed eloquence of
buddhas. Śāriputra, for a thousand million billion eons these tathāgatas will praise the perfection of morality attained by a
single tathāgata. Such is the morality of a tathāgata. Śāriputra, the morality of a tathāgata will not be exhausted, and the
wisdom and eloquence of these tathāgatas will not be exhausted. All these tathāgatas will attain complete nirvāṇa during that
period. Why is this? It is because both of these qualities, the morality of a tathāgata and these tathāgatas’ unsurpassed
wisdom and eloquence, are inconceivable, inestimable, and immeasurable like the sky.

“And not only, Śāriputra, the sentient beings of the threefold thousand great thousand world but, Śāriputra, as many
sentient beings as there are in the eastern direction, in worlds as numerous as the grains of sand in the river Ganges, and
likewise in the southern, the western, and the northern directions, below, above, and in the intermediate directions,
throughout all the ten directions, and in worlds as numerous as the grains of sand in the river Ganges will at some instant,
at some point, at some time, achieve a human existence and attain unsurpassed perfect awakening—and so forth, as set out
above. Both of these qualities—the morality of a tathāgata and the unsurpassed wisdom and eloquence of these lords, these
buddhas—are inconceivable, inestimable, and immeasurable like the sky. Such indeed, Śāriputra, is the supreme perfection that the Tathāgata has attained in the
perfection of morality.

“Śāriputra, would you like to hear an example related to the Tathāgata’s perfection of concentration?”

He answered, “This is the time, Lord, this is the occasion, Sugata, for you
to provide an example, so that the mendicants listening to the Lord will come to
understand the way things are.”

The Lord said, “There is an era, there is a time, when the world sees the
appearance of seven suns, and the threefold thousand great thousand worlds burn, blaze, and flame up like a single mass of
fire. Now, Śāriputra, in that world that has become a single mass of fire in this way, in that place, the Tathāgata will walk,
stand, sit, and lie down, and that place will have ten wondrous and extraordinary properties. What are these ten qualities?
That place will be [MS.27.a] like the palm of a hand. This is the first wondrous and extraordinary property that place will
possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the
Tathāgata will walk, stand, sit, and lie down. There will be no stones and gravel in that place, and it will consist of
excellent gold. This is the second wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the
Tathāgata will walk, stand, sit, and lie down. That place will bring the Tathāgata pleasure. This, Śāriputra, is the third
wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the Tathāgata will walk, stand, sit, and lie down. That place will
be covered with soft green grass that will curl to the right as it grows and that will be as pleasant to the touch as fine
fabric and will smell exquisite. This, Śāriputra, is the fourth wondrous and extraordinary property that place will
possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the
Tathāgata will walk, stand, sit, and lie down. In that place there will be water that possesses eight qualities: it will be
soothing, agreeable, mild, clear, not murky, pure, delicious, and not harmful even if enjoyed in excess. These are the eight
qualities the water will have. This, Śāriputra, is the fifth wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the
Tathāgata will walk, stand, sit, and lie down. A soothing breeze will blow in that place because of the ripening of the fruits
of the Tathāgata’s previous actions. Śāriputra, take the example of a person who, during the scorching heat of the last month
of summer, immerses his body in the river Ganges to cool down and to remove all his aches and fatigue and then rises from the
river Ganges again and resumes his journey. Not long after this, he sees a great thick forest, where branches laden with
leaves and petals provide dense shade. He approaches the thick forest, and having entered it, he comes across a throne in the
middle of the forest covered with a reed mat and linen, bedecked with the finest fabrics, and with red silken cushions placed on top of the fabrics on either side. He takes his
seat there and rests, and [MS.27.b] a soothing breeze comes from the four directions. Śāriputra, the soothing breeze that will
blow in that place will be exactly like this. This, Śāriputra, is the sixth wondrous and extraordinary property that place
will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the
Tathāgata will walk, stand, sit, and lie down. In that place aquatic flowers such as blue, red, pink, and white lotuses will
appear. This, Śāriputra, is the seventh wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the
Tathāgata will walk, stand, sit, and lie down. In that place, plants such as atimuktaka shrubs, champak, chrysanthemum,
jasmine, ashoka trees, trumpet-flower trees, karnikara flowers, crown flowers, gotaraṇī flowers, and so forth will appear.
These and other beautifully formed and exquisite-smelling plants will appear. This, Śāriputra, is the eighth wondrous and
extraordinary property that place will possess.

“Moreover, Śāriputra, in that world that burns, blazes, and flames up like a single mass of fire, in that place, the
Tathāgata will walk, stand, sit, and lie down. That place will be like a vajra, firm and unbreakable. This, Śāriputra, is the
ninth wondrous and extraordinary property that place will possess.

“Moreover, Śāriputra, in this world of the threefold thousand great thousand worlds, which is glowing, shining, and
illuminated, burning, blazing, flaming up, and alight like a
single mass of fire, in that place, the tathāgata, arhat, fully accomplished Buddha will walk, stand, sit, and lie down. In
that place there will be places of worship for the world with its gods, with its māras, with its brahmās, with its ascetics
and brahmins, with its gods, human beings, and asuras. This, Śāriputra, is the tenth wondrous and extraordinary property that
place will possess.

“These then, Śāriputra, are the ten wondrous and extraordinary qualities that this place will possess. Why is this?
It is because the Tathāgata has awoken to the totality of phenomena, and with this awakening the tathāgata, arhat, fully
accomplished Buddha is able to settle in a kind of concentration wherein the mind is composed to such a degree that he will
exclusively experience joy. I say to you, even if he were to remain in this state for as many eons as there are grains of sand
in the river Ganges, there would be no deterioration in the Tathāgata’s concentration. Śāriputra, even if the Tathāgata had
only one bowlful of alms to sustain him, he could remain in this state for an eon, for a hundred eons, for a thousand eons,
for a hundred thousand eons, for ten million eons, for a billion eons, for a thousand billion eons, [MS.28.a] for a hundred
thousand million billion eons, or even much longer than that. How can he do this? He can do this, Śāriputra, because the
tathāgata, arhat, fully accomplished Buddha has attained the highest possible degree of perfection in the supreme perfections.
He possesses great magical abilities and has great authority. He is a great lord.

“Śāriputra, take the example of a child of the gods born among the gods of the Heaven of Neither Perception nor
Nonperception. His consciousness remains unwaveringly in this state for eighty-four thousand eons. His consciousness does not stray anywhere else as long as his lifespan in
this state of concentration has not reached its end. In just the same way, Śāriputra, in that period, from the night the
Tathāgata became a fully realized, fully accomplished buddha, the night on which he attained complete nirvāṇa within the
sphere of nirvāṇa without remainder, the Tathāgata’s concentration was not broken. His mind did not move. His mind did not
flutter. His mind did not stray. His mind did not wander. His mind was not scattered. His mind was not swayed. His mind was
not dispersed. His mind was not elevated. His mind did not sink down. His mind was not on guard. His mind was not defensive.
His mind was not overjoyed. His mind was not stubborn. His mind was not submissive. His mind was not agitated. His mind
enjoyed no pleasures. His mind was not discouraged. His mind made no mental constructions. His mind did not conceptualize. His
mind did not make assumptions. His mind did not become lost in trains of thought. His mind did not dwell on the eyes, nor did
it dwell on the ears, the nose, the tongue, the body, or the intellect. His mind did not dwell on forms, nor did it dwell on
sounds, smells, tastes, physical objects, or mental objects. His mind did not become involved with phenomena. His mind did not
become involved with consciousness. His mind also had no concern for the past. His mind had no concern for the future. His
mind had no concern for the present. Śāriputra, such was the state of concentration the tathāgata, arhat, fully accomplished
Buddha was in. Even though he did not seek out any phenomena, the unimpeded insight of his knowledge could engage effortlessly
with all phenomena. Thus, Śāriputra, the stability of the Tathāgata’s concentration, beyond thoughts, mind, and consciousness,
cannot be shattered, and he carries out all buddha activities effortlessly.”

This is what the Lord said. After the Sugata had said this, he, the teacher,
continued as follows:

“In previous lives, for hundreds of thousands of immeasurable,

Incomprehensible eons, he practiced the way of awakening.

To reach supreme awakening, the leader trained

In morality, learning, concentration, and patient acceptance.

“The Victorious One’s goodness resulting from previous actions

Is such that his morality is supremely pure, unique in all the world.

Just as space remains pure and free from defects and complications,

He who possesses ten powers is space-like, free from defects.

“From the night that the Victorious One realized awakening

Until the final night of nirvāṇa,

Never did the mind of the one of ten powers flutter or wander.

Never was the focus of his concentration broken.

“The morality of one who possesses ten powers is never given up;

There is no decay in his magical powers or freedoms.

The leader can remain one-pointedly focused for a hundred thousand eons

Without engaging in mental constructions or conceptualization.

“The conceptual range of the leader is like the sky;

The Buddha’s knowledge can penetrate the three times without impediment.

The mind of the one of ten powers does not stray, does not form mental constructions,

And is not scattered. The sons and daughters of the Buddha have faith in this.

“This, Śāriputra, is why the bodhisatva has great faith in the tathāgatas, given their inconceivable tathāgata
morality and concentration. This is why he trusts them, has confidence in them, and does not doubt them. [MS.28.b] This is why
the tathāgatas bring him pleasure, joy, and satisfaction, and why he considers them to be truly wondrous and
extraordinary.

“Now, Śāriputra, what is it about the tathāgatas’ inconceivable magical tathāgata-abilities that leads the bodhisatva
to have great faith in them? What is it that causes him to trust and have confidence in them and not to doubt them? What is it
that brings him pleasure, joy, and satisfaction, and leads him to consider the tathāgatas to be truly wondrous and
extraordinary?

“Śāriputra, the tathāgata, arhat, fully accomplished Buddha has said that when it comes to śrāvakas who possess great magical abilities, the best among the
mendicants is the elder Mahāmaudgalyāyana. If a bodhisatva assesses and examines the magical abilities first of a śrāvaka and
then of a bodhisatva, he will not be able to say that the magical abilities of the śrāvaka can compare to those of the
bodhisatva. If he then assesses and examines the magical abilities first of a bodhisatva and then of the tathāgatas, he will
not be able to claim that the magical abilities of the bodhisatva can compare to those of the tathāgatas. He will then
conclude that the magical tathāgata-abilities of the tathāgatas are inconceivable, and that their magical tathāgata-abilities
are perfected by means of the application of great vigor.

“Śāriputra, would you like to hear an example related to the magical tathāgata-abilities of the tathāgatas?”

He answered, “This is the time, Lord; this is the occasion, Sugata, for you
to provide an example of the magical tathāgata-abilities to the mendicants in the presence of the Lord, so that the mendicants listening to the Lord will understand the way things are.”

The Lord said, “Then, Śāriputra, listen well and take to heart what I have to
say.”

The elder Śāriputra said, “Of course, Lord,” and listened attentively to the
Lord.

The Lord then asked, “Śāriputra, do you think that the elder
Mahāmaudgalyāyana possesses great magical abilities?”

He answered, “I have heard directly from the Lord and understood it to be so,
that when it comes to śrāvakas whose magical abilities are great, the best among the mendicants is the elder
Mahāmaudgalyāyana.”

“Śāriputra, imagine that śrāvakas like Maudgalyāyana, whose magical abilities are great, filled the threefold
thousand great thousand worlds like dense forests of sugarcane,
forests of reeds, forests of bamboo, fields of sesame, and fields of rice. Then, Śāriputra, if one were to see all the
combined strength and vigor, all the magical and miraculous abilities of such a host of śrāvakas, it would not compare to even
a hundredth part of the miraculous abilities of the Tathāgata. It would not be considered to be, be seen to be part of, be
reckoned as, be compared to, or resemble even a three thousandth, a hundred thousandth, a ten millionth, a billionth, a ten
billionth, or a thousand billionth part. How is this possible? Śāriputra, it is because the tathāgata, arhat, fully
accomplished Buddha has attained the highest possible degree of perfection in the perfection of magical abilities.

“Śāriputra, say that the Tathāgata were to put a single mustard seed on the ground. When that mustard seed had been
placed there by the Tathāgata, all the strength, power, vigor, and force, all the magical and miraculous abilities, that such
a host of śrāvakas could display would not be sufficient to move the mustard seed that had been placed there by the Tathāgata
even a hair’s breadth. Why is this? Śāriputra, it is because the tathāgata, arhat, fully accomplished Buddha has attained the
highest possible degree of perfection in the perfection of magical and miraculous abilities.

“Consider not only the sentient beings of the threefold thousand great thousand world, Śāriputra, but as many
sentient beings as there are in the eastern direction, in worlds, Śāriputra, as numerous as the grains of sand in the river
Ganges, and likewise in the southern, the western, and the northern directions, below, above, and in the intermediate
directions, throughout all the ten directions, in worlds as numerous as the grains of sand in the river Ganges—beings born
from an egg, born from a womb, and so forth, up to and including [MS.29.a] those with neither perception nor nonperception—and
imagine that they all became śrāvakas with the same great magical abilities as the elder Mahāmaudgalyāyana. Śāriputra, all the strength, power, and force, all the magical and
miraculous abilities that such a host of śrāvakas could display would not be sufficient to move that mustard seed. It would
not be sufficient to move it even a hair’s breadth. Why is this? Śāriputra, it is because the Tathāgata has attained the
highest possible degree of perfection in the perfection of magical abilities. Śāriputra, this is how great the magical
abilities of the Tathāgata are. This is how great his authority is. He is a great lord.”

The Lord then addressed the elder Śāriputra, “Have you heard, Śāriputra, that
a wind blows at the time of the passing of an eon? These winds are called the destroyers, and when they
blow, the threefold thousand great thousand worlds, Sumeru, the king of mountains, the Cakravāḍa Mountains, the Mahācakravāḍa
Mountains, the four great continents, the eighty thousand islands, the great mountains, and the great oceans will be shattered
and scattered over one yojana.”

He replied, “Yes, I have heard the Tathāgata speak of this, and I have understood it to be so.”

He said, “Śāriputra, at the time of this destructive wind, winds called the great destroyers
will blow. Sumeru and its surrounding mountain range and the mountains and oceans of the threefold thousand great thousand
worlds will then be completely shattered and scattered widely over a hundred yojanas. They will be completely shattered and
scattered widely over two hundred yojanas, three hundred yojanas, and four and five hundred yojanas, over a thousand yojanas,
and over two, three, four and five thousand yojanas; they will be shattered and scattered over many hundred yojanas, many
thousand yojanas, many hundreds of thousands of yojanas. Not even the smallest trace of them will be left behind, let alone
whole mountains or rocks. The palaces of the yāma gods will shake, fracture, and crumble, and not even the smallest trace of
them will be left behind, let alone whole palaces. It will be
the same with the palaces of the gods of Tuṣita Heaven, of the Heaven of the Joy of Creation, of the Heaven of the Power over
Others’ Creations, of the mārakāyika gods, of the gods of the brahmā heavens, of the Heaven of Brilliance, of the Heaven of Vast Virtue, and
so forth. Like those of the yāmas they will shake, fracture, and crumble, and when they shake, fracture, and crumble not even
the smallest trace will be left behind, let alone whole palaces or courtyards. Still, Śāriputra, even if such a wind were to
blow, it would not be able to move even the tip of the Tathāgata’s robe, let alone a fold of the robe or the whole robe. Why
is this? It is because the magical abilities of the tathāgata, arhat, fully accomplished Buddha are inconceivable, his conduct
is inconceivable, his ways are inconceivable, and his great compassion is inconceivable. Śāriputra, if such winds were blowing
fiercely [MS.29.b] in worlds as numerous as the grains of sand in the river Ganges, in the east, in the south, in the west, in
the north, above, below, and in the intermediate directions—in all ten directions—still, Śāriputra, the Tathāgata could stop
these world-destroying wind systems with the tip of his finger, and there would be no noticeable lessening of the Tathāgata’s
magical or miraculous abilities. Why is this? Śāriputra, it is because the Tathāgata’s magical tathāgata-abilities are
inconceivable, and that is why the bodhisatva has faith in them and trusts them. This is why he has no uncertainty or doubt
about them. This is why the Tathāgata brings him pleasure, joy, and satisfaction, and why he considers him to be truly
wondrous and extraordinary.”

Then, in order to clarify this point further, the Lord went on to speak these
verses:

“If all the beings in the three realms

Were to become wise śrāvakas

And as adept in magical abilities

As the elder Maudgalyāyana,

“And the Tathāgata placed

A mustard seed on the ground,

Then all the magic they could muster

Would not suffice to move it.

“In the worlds of the ten directions,

As many as the sands of the Ganges,

The winds called the howlers and the destroyers

Will blow from the ten directions.

“However great these winds are, though,

They will not suffice to move

The robe of the all seer

Even a hair’s breadth.

“A single hair of the great saint

Could turn these winds back.

Such are the magical abilities of the Buddha—

They are as vast as the heavens.

“This, Śāriputra, is why the bodhisatva has great faith in the tathāgatas’ magical tathāgata-abilities. This is why
he trusts them, and so forth. This is why he considers them to be truly wondrous and extraordinary.

“Furthermore, Śāriputra, what is it about the Tathāgata’s inconceivable tathāgata-power that leads the bodhisatva to
have great faith in him? What is it that leads the bodhisatva to trust and have confidence in him and not to doubt him? What
is it that brings him pleasure, joy, and satisfaction and leads him to consider the Tathāgata to be truly wondrous and
extraordinary? Śāriputra, the Tathāgata has ten tathāgata-powers, and with these powers the Tathāgata asserts the state of the
supreme bull. He turns the holy wheel that no ascetic, brahmin, god, māra, or brahmā of this world has legitimately turned.
What are these ten powers? They are the power to know what is possible and what is impossible, the power to know the ripening
of the fruits of actions, the power to know the various different elements, the power to know the various different kinds of
inclination, the power to know the extent of faculties and vigor, the power to know the suitable path in every situation, the
power to know how the defilements arise and are purified in the context of liberative meditative states and the attainments of
concentration, the power of having clear experiential
recollection of past states of existence, the power of having direct experiential knowledge of the process of death and
rebirth, and the power of knowing through direct experience that
the defilements have been eliminated. Śāriputra, these are the ten tathāgata powers of the Tathāgata. With these powers the
Tathāgata roars a true lion’s roar in the assembly, and asserting the state of the supreme bull he turns the holy wheel not
legitimately turned by anyone in the world.

“What does the Tathāgata’s power to know what is possible and what is impossible entail? Śāriputra, it means that
with his unsurpassed [MS.30.a] tathāgata power of knowledge, the Tathāgata truly understands what is possible, as well as what
is impossible. Now, what is possible and what is impossible? Śāriputra, it is not possible that bodily misconduct will lead to
what is desirable, pleasing, favored, and agreeable. This is what is impossible. Bodily, verbal, and mental misconduct will
lead to what is undesirable, disagreeable, unwanted, and difficult. This is what is possible. It is not possible that good
bodily, verbal, and mental conduct will lead to what is undesirable, disagreeable, unwanted, and difficult. This is what is
impossible. This is not what happens. Good bodily, verbal, and mental conduct will lead to what is desirable, pleasing,
favored, and agreeable. This is what is possible.

“Śāriputra, it is not possible that miserliness will lead to great riches. This is what is impossible. Miserliness will lead to poverty. It is not possible that
generosity will lead to poverty. This is what is impossible. Generosity will lead to great riches.

“Śāriputra, it is not possible that immoral conduct will result in rebirth as a god or a human being. This is what is
impossible. Immoral conduct will result in rebirth in hell, among animals, or in the spirit world governed by Yama. Śāriputra,
it is not possible that morally good conduct will result in rebirth in hell, among animals, or in the spirit world governed by
Yama. This is what is impossible. Morally good conduct will result in rebirth as a god or a human being.

“Śāriputra, it is not possible that malice will lead to beauty. This is what is impossible. Malice will lead to
ugliness. Śāriputra, it is not possible that patient acceptance will lead to ugliness. This is what is impossible. Patient
acceptance will lead to beauty.