The Prophecy Concerning Strīvivarta

[F.201.a] [B1]

Homage to all the buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha, at Vulture Peak Mountain, together with a great saṅgha of five thousand monks. [F.201.b] Also present were eight thousand bodhisattvas. All of them were renowned, had attained the superknowledges, and had unimpeded eloquence, fearlessness, and the acceptance that phenomena are unborn. All of them had generated roots of virtue in the presence of countless buddhas and had become followers of the Great Vehicle. Among them were the bodhisattva great beings Nimindhara, Dharaṇīdhara, Terrace Holder, Holder of the Family of Offering and Giving, Illuminating Intelligence, Completely Pure Intelligence, Purified Intelligence, Viśeṣamati, Anantamati, Vardhamānamati, Priyadarśana, Sudarśana, Surūpa, and the bodhisattva great being Seeing All Meanings. All the bodhisattva great beings of the Good Eon, such as Maitreya, had also gathered and were present in that retinue.

While the Blessed One was staying in the city of Rājagṛha, the king and all the princes, merchants, householders, ministers, attendants, and city residents, as well as all the people of that area, venerated him, showed him reverence, served him, and made offerings to him.

One morning, Venerable Subhūti put on his lower garment and robes, picked up his alms bowl, and approached the Blessed One. He prostrated, placing his head at the Blessed One’s feet, and then sat to one side. Sitting there, Venerable Subhūti told the Blessed One, “Blessed One, in my dream last night I saw the Thus-Gone One seated upon the seat of awakening. He raised his right hand, which was the color of gold, placed it on the crown of my head, and said, ‘Subhūti, tomorrow you will hear a Dharma teaching that you have not heard before.’ Blessed One, [F.202.a] what does this foretell?”

The Blessed One replied, “Subhūti, this is an omen that sons and daughters of noble family who long for the Dharma will hear a previously unheard Dharma teaching.”

Then Venerable Subhūti said to the Blessed One, “Blessed One, I will go to the city of Rājagṛha for alms.”

“If you know that it is time for that, Subhūti, then go,” replied the Blessed One.

Having received the Blessed One’s assent, Venerable Subhūti prostrated, placing his head at the Blessed One’s feet, and then went into the city of Rājagṛha for alms. Venerable Subhūti proceeded through the city of Rājagṛha seeking alms, and, arriving at the residence of a particular householder, he stood quietly inside the gate. Emerging from that home came a lovely lady, beautiful and elegantly adorned with jewelry. She wore jewelry of precious stones, pearl, coral, and gold, so that she blazed with splendor. Her complexion was lustrous and beautiful. The lady prostrated, placing her head at Venerable Subhūti’s feet, and asked, “What do you desire, honorable Subhūti, standing at my gate?”

“Elder sister,” replied Subhūti, “it is because I seek alms that I am here at the gate.”

“Honorable Subhūti,” asked the lady, “does the notion of alms still occur to you? Have you, honorable Subhūti, not yet fully understood the notion of alms?”

Subhūti replied, “Indeed, I have fully understood the notion of alms. Nevertheless, elder sister, this body born of parents and developed by consuming rice and porridge cannot subsist without food.”

The lady asked, “Has honorable Subhūti [F.202.b] not actualized the cessation of formative factors through the cessation of ignorance; the cessation of consciousness through the cessation of formative factors; the cessation of name and form through the cessation of consciousness; the cessation of the six sense sources through the cessation of name and form; the cessation of contact through the cessation of the six sense sources; the cessation of sensation through the cessation of contact; the cessation of craving through the cessation of sensation; the cessation of grasping through the cessation of craving; the cessation of becoming through the cessation of grasping; the cessation of birth through the cessation of becoming; the cessation of old age and death, as well as misery, lamentation, suffering, unhappiness, and agitation, through the cessation of birth?”

“Elder sister,” replied Subhūti, “I have actualized cessation.”

“Honorable Subhūti, what is it that ceases? What is it that you cultivate?”

“Elder sister, cessation is not cultivating anything at all.”

“Honorable Subhūti, if cessation is not the cultivation of anything at all, how is it that honorable Subhūti’s body will be nourished by means of alms?”

“Elder sister, having entered the equilibrium of cessation, the body that has arisen from the ceasing of all sensation is nourished by alms.”

“Honorable Subhūti, if you have passed into nirvāṇa, how is it that your body is to be nourished?”

“Elder sister, the Blessed One’s hearers wander for alms in order to nourish the body.”

“Well, hasn’t the Blessed One taught that honorable Subhūti is supreme among those without afflictions?”

“That is so, elder sister.”

“Well, does one who is without afflictions wander or move about?”

“No, elder sister, that is not the case.”

“Well then, to what end does honorable Subhūti wander about for alms?”

“Elder sister, I do not wander for alms in order to beautify the body. Rather, I go for alms in order to cease sensations and to remain alive.”

“Honorable Subhūti, are you still dominated by sensations?” [F.203.a]

“Although I am not dominated by sensations, elder sister, I wander for alms in order to cease sensations.”

“Honorable Subhūti, one who is without afflictions is peerless. And why is that? One who is without afflictions does not experience bodily or mental sensations. One who is without afflictions is not associated with body or mind. One who is without afflictions does not feel pleasure or displeasure. One who is without afflictions is not beset with afflictions for anyone. So, why has the Blessed One taught that honorable Subhūti is supreme among those without afflictions? And why is the absence of afflictions called the absence of afflictions?”

Subhūti replied, “Elder sister, the absence of afflictions that is beyond apprehending is free from the flaws of passion.”

“Honorable Subhūti, is it then the case that if one has no afflictions, one is also free from passion?”

“That is not the case, elder sister.”

“Well then, honorable Subhūti, how is it that the absence of afflictions is also freedom from the flaws of passion?”

“The teaching on the absence of afflictions, elder sister, amounts to nothing more than an explanation.”

“Well, honorable Subhūti, does this explanation regarding the absence of afflictions not exist?”

“No, elder sister, it does not.”

“Honorable Subhūti, if this explanation regarding the absence of afflictions does not exist, what are you explaining here?”

“Elder sister, the Blessed One’s hearers simply make designations on the conventional level using conventional terms.”

“Honorable Subhūti, to the degree that there is expression, to that extent there are conventional designations. To the degree that there are conventional designations, to that extent there is error. To the degree that there is error, to that extent there will be contention. To the degree that there is contention, to that extent this is not the Dharma of mendicants.”

“So then, elder sister, what is the Dharma of mendicants?”

“Honorable Subhūti, the Dharma of mendicants is without conventions. [F.203.b] It is unmistaken, and it is free from contention. The Dharma of mendicants is beyond Dharma and non-Dharma. The Dharma of mendicants is free from attachment and nonattachment. The Dharma of mendicants is without objects, and it is not an object. The Dharma of mendicants is without attachment; it is neither bound nor liberated. The Dharma of mendicants is without mind; it is free from mind, mentation, and consciousness. The Dharma of mendicants is contentment. The Dharma of mendicants is letting go of jealousy and attachment. The Dharma of mendicants is having little desire and being content. The Dharma of mendicants is free from all desires. The Dharma of mendicants completely transcends all objects, and it is without grasping. The Dharma of mendicants is definitely freed from the demon of the aggregates. The Dharma of mendicants is without afflictions; it has completely passed beyond the demon of the afflictions. The Dharma of mendicants is unborn. The Dharma of mendicants is free from the demon of the Lord of Death. The Dharma of mendicants is without deceit, arrogance, and concepts; it is unobscured and unfettered. The Dharma of mendicants has completely passed beyond the realm of the demons. The Dharma of mendicants is free from adopting and discarding. The Dharma of mendicants is free from birth and perishing. The Dharma of mendicants is not defiled by the demon of the gods. The Dharma of mendicants is without mental engagement and entirely unsullied. The Dharma of mendicants is without clinging, without marks, and free from all marks. The Dharma of mendicants is not altered by any modes of elements and nonelements; it is without enumeration, separation, and location, and it is equal to space.”

When the lady gave this teaching on the Dharma of mendicants, for the four thousand gods among those who had gathered by her gate to listen to the Dharma, [F.204.a] the faultless and stainless eye of Dharma that beholds phenomena was purified. For another five hundred gods who were dedicated to the vast Dharma, the mind set upon unsurpassed and perfect awakening was brought forth after hearing the lady’s eloquent teaching.

Then Venerable Subhūti thought, “It is amazing that this elder sister is so eloquent. Since this elder sister can demonstrate such eloquence, she is surely an emanation of the Thus-Gone One.”

The lady, who knew what he was thinking, said to the elder Subhūti, “Honorable Subhūti, when you thought, ‘She is surely an emanation of the Thus-Gone One,’ you were right indeed. Why is that? Just as the Thus-Gone One has understood suchness, likewise I too have understood suchness. That being so, I am indeed an emanation of the Thus-Gone One. That which is the suchness of the form of the Thus-Gone One, and the suchness of his feelings, perceptions, formations, and consciousnesses, is also my suchness. That being so, I am an emanation of the Thus-Gone One. The suchness of the Thus-Gone One never changes into something that is not suchness. Likewise, my suchness, along with the suchness of all beings, also never changes into something that is not suchness. That being so, I am an emanation of the Thus-Gone One. The Thus-Gone One’s suchness does not only sometimes become suchness; and likewise, my suchness does not only sometimes become suchness. Rather, it is always exclusively suchness. That being so, I am an emanation of the Thus-Gone One. My suchness, along with the suchness of all beings [F.204.b] and the suchness of all phenomena, is simply suchness, genuine and not otherwise. That being so, I am an emanation of the Thus-Gone One.”

Then Venerable Subhūti said to the lady, “Elder sister, is it by the power of the Thus-Gone One that you knew my mind, or did you know it by means of your own mind?”

“Honorable Subhūti, all those who know the minds of others, be they hearers, solitary buddhas, bodhisattvas, or sages who possess the five extraordinary abilities, know the minds of others due to the power of the Buddha. In that way, elder Subhūti, the knowledge of the minds of others is knowledge through the power of the Buddha. Honorable Subhūti, to give an analogy, beings with eyes see forms in dependence upon the moon, the sun, fire, jewels, lamps, and stars. Similarly, honorable Subhūti, anyone who knows the minds of others, while living here in the darkness of ignorance, attains this knowledge in dependence upon the Thus-Gone One.”

Then Venerable Subhūti said to the lady, “Elder sister, you are so eloquent! Tell me who you are and whence you came.”

The lady responded, “Honorable Subhūti, what response could be given if someone were to question an emanation of the Thus-Gone One, saying, ‘Noble son, tell me who you are and whence you came’?”

“Elder sister, no response whatsoever could be given.”

“Similarly, honorable Subhūti, knowing that all phenomena are essentially emanations, what is there for me to say? Furthermore, if someone were to question honorable Subhūti, saying, ‘Are you an ordinary being, a learner, or a worthy one?’ how would you respond?”

While honorable Subhūti was pondering how to respond to the elder sister, [F.205.a] a voice called out from the sky, “Honorable Subhūti, explain briefly to this elder sister how you know that you are a worthy one, whether it is due to your attainment, realization, experience, or understanding.”

Hearing this voice from the sky, Venerable Subhūti said to the lady, “Elder sister, I am not an ordinary being, nor am I a learner, nor am I a worthy one.”

“Honorable Subhūti, how am I to understand that?”

“Elder sister, think of me just like someone designated as an emanation of the Thus-Gone One.”

“Honorable Subhūti is called ‘the foremost among the worthy ones whose defilements have been exhausted and who are without afflictions, worthy of offerings.’ ”

“Elder sister, I am not the foremost among the worthy ones whose defilements have been exhausted and who are without afflictions, worthy of offerings.”

“If you speak in such a way, honorable Subhūti, aren’t you deliberately lying?”

“Elder sister, if I were to think that I was the foremost and most worthy of offerings among those whose defilements have been exhausted and who are without afflictions, then I would be lying. However, since I do not think that, I speak honestly, and this cannot be called lying.”

“Honorable Subhūti, aren’t you deceiving the gods who have seen the truths and who have gathered by the gate to listen to the Dharma?”

“Elder sister, one cannot deceive those who have seen the truths.”

“Has honorable Subhūti seen the truths?”

“I have.”

“If the truths can be seen, they are not the truths. Why not? Because the truths cannot be seen by anyone at all.”

“Elder sister,” replied Subhūti, “what does the phrase ‘seeing the truths’ mean?” [F.205.b]

“ ‘Seeing the truths,’ honorable Subhūti, refers to beholding all phenomena as sameness. Saying ‘I have seen the truths’ refers to seeing that which is mistaken.”

“What do you mean by that, elder sister?”

“Honorable Subhūti, seeing the truths is to see that afflictions occur because of being mistaken. Therefore, by seeing that which is mistaken, it is said that one sees the truths.”

Then the gods who had gathered at the gate to listen to the Dharma revealed the coarse forms of their bodies to elder Subhūti and said, “Honorable Subhūti, you have heard the eloquence of this elder sister; this is a fortunate discovery by you. Anyone who, hearing this teaching, dedicated to it has also met with similar fortune. However, those who appreciate it are not liberated from anything. And why is that? It is because for those who are greatly appreciative, there is no liberation from anything at all. Since those who are greatly appreciative are not bound, they are also not liberated from anything.”

Then the lady said to Venerable Subhūti, “Honorable Subhūti, aren’t you going for alms? Why have you stopped collecting food?”

“Elder sister, my food is just this‍—it will suffice to listen to the Dharma like this. Elder sister, one who worries about Dharma robes and alms is not one who longs for the Dharma. One who longs for gain, esteem, and praise is not one who longs for the Dharma. One who is concerned with his body, life, and alms is not one who longs for the Dharma. Even one who longs for approval is also not one who longs for the Dharma. Elder sister, what are the sons and daughters of noble family who long for the Dharma like?”

“Honorable Subhūti, one who does not crave pleasure is one who longs for the Dharma. One who is not concerned with the eyes and forms, and who is not concerned with the ears and [F.206.a] sounds, the nose and odors, the tongue and tastes, the body and tangible objects, or the mind and mental phenomena‍—that is one who longs for the Dharma. One who does not depend upon any phenomenon whatsoever is one who longs for the Dharma. Furthermore, honorable Subhūti, one who does not long for the aggregates, elements, and sense sources is one who longs for the Dharma. One who does not long for the realms of desire, form, and formlessness is one who longs for the Dharma. One who does not desire to focus on the characteristics of what is observed is one who longs for the Dharma.”

Then Venerable Subhūti said to the lady, “Elder sister, I beg your pardon, as I must take my leave of your gate.”

“Honorable Subhūti,” replied the lady, “to give an analogy, one does not beg pardon of the earth element. Likewise, honorable Subhūti, one does not beg pardon of someone whose mind is like earth. Honorable Subhūti, one does not beg pardon of water. Likewise, one does not beg pardon of someone whose mind is like water. Honorable Subhūti, one does not beg pardon of fire, wind, or space. Likewise, one does not beg pardon of someone whose mind is like fire, wind, or space. Honorable Subhūti, one does not beg pardon of a ship, platform, bridge, or highway. Likewise, honorable Subhūti, one does not beg pardon of someone whose mind is like a ship, platform, bridge, or highway. Honorable Subhūti, although one begs pardon of immature beings, one does not beg pardon of noble ones. Honorable Subhūti, although one begs pardon of those for whom ill will, wrath, and latent tendencies arise, one does not beg pardon of those for whom these do not arise. Honorable Subhūti, to give an analogy, one might seek to extinguish a blazing fire, but one would not seek to extinguish a fire that is not blazing. Likewise, honorable Subhūti, although one begs pardon of those whose afflictions are blazing, one does not beg pardon of those without afflictions.” [F.206.b]

Then Venerable Subhūti said to the lady, “Elder sister, what is it that you desire as you roar like a lion in this way?”

“Honorable Subhūti, one who has desire cannot resound with a lion’s roar. It is those who desire nothing at all who resound with a lion’s roar. Why is that? For someone who has reference points, there is desire. But for one who is free from reference points, a lion’s roar does not exist at all. For one who has the view of the transitory collection, there is desire. But for one who does not hold views, there is no lion’s roar at all. Furthermore, honorable Subhūti, what wish liberates the mind from defilements with no further grasping?”

“Elder sister, for one who has desire there is no liberation whatsoever.”

“Honorable Subhūti, in that way I have also entered the state where the mind is liberated from defilements with no further grasping. So I too am now liberated. I too have attained an understanding of the realm of phenomena.”

Then Venerable Subhūti said to the lady, “Elder sister, if you explain to me the aspects, signs, and features of the Great Vehicle, I will have no doubt that you have genuinely entered the Great Vehicle.”

The lady replied, “Honorable Subhūti, do you know the Great Vehicle’s aspects, signs, and features?”

“Elder sister, without hearing about them, the hearers are unable to know the Great Vehicle’s aspects, signs, and features. So therefore, elder sister, please explain the aspects, signs, and features of the Great Vehicle.”

“Honorable Subhūti, the Great Vehicle refers to a vehicle without attachment. It is unobscured wisdom and wisdom beyond distinctions. [F.207.a] To give an analogy, honorable Subhūti, the chariots of the active gods and those of the moon and the sun spontaneously traverse the sky and shine on beings, doing so without attachment, without obscuration, and without interruption. Similarly, honorable Subhūti, holy beings who have genuinely entered the Great Vehicle act by the strength of the six perfections and shine the light of the Dharma on all beings without attachment, without obscuration, and without interruption. To give an analogy, honorable Subhūti, the four continents belong to the universal monarch, and wherever he goes it is appropriate that he be attended by the people of the four continents. But the universal monarch does not think of those subjects as being unequal to him; rather, he acts with loving-kindness toward them. Likewise, honorable Subhūti, wherever bodhisattvas who have genuinely entered the Great Vehicle go, whether to hamlets, cities, towns, districts, provinces, or royal palaces, it is appropriate that they be attended by all beings. Nevertheless, those bodhisattvas have an attitude of impartiality toward all those beings and do not act differently toward them. When bodhisattvas gather disciples through the four means of attraction, their love for all beings never differs. This is why it is called the Great Vehicle.

“Honorable Subhūti, the Great Vehicle means that the vehicle is greater. It is worshiped by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, nonhumans, Śakra, Brahmā, the guardians of the world, wise ones, holy beings, knowledgeable ones, those who have gone correctly, and those who have entered correctly. [F.207.b] This is why it is called the Great Vehicle. Since the Great Vehicle is unborn, it is inexhaustible. This vehicle is the unbroken lineage of the Buddha. This vehicle is the consolidation of the Dharma lineage. This vehicle upholds the Saṅgha lineage. Since this vehicle provides opportunities for all beings and is without obscurations, it is expansive. Since this vehicle is not a matter of improvement, it is unconditioned. This vehicle brings proficiency by means of the six perfections. This vehicle excellently draws others in through the four means of attraction. Since it follows the eight branches of the path of the noble ones, this vehicle proceeds correctly. Due to the cultivation of tranquility and special insight, this vehicle is a fine conveyance. Because the four applications of mindfulness and the mind of awakening are not forgotten, it is the abode of the excellent helmsman. Because of its great compassion, this vehicle is extremely stable. This vehicle is well-established by the state of omniscience itself. Because it conquers all demons, this vehicle is free from fear. Displaying the light of knowledge, this vehicle is free from darkness. Having gathered and accumulated all roots of virtue, this vehicle is the greatest wealth. This vehicle is revered by the world and its gods. This vehicle cannot be destroyed by any opponent. This vehicle is difficult for any hearer or solitary buddha to comprehend.

“This vehicle delights those lacking faith. This vehicle brings loving-kindness to those who are aggressive. This vehicle brings generosity to the miserly. This vehicle brings discipline to those whose discipline is lax. This vehicle brings patience to those who harbor ill will. This vehicle brings diligence to the lazy. This vehicle brings mindfulness to the forgetful. This vehicle brings calm to the distracted. [F.208.a] This vehicle brings knowledge to those whose knowledge is faulty. This vehicle brings wealth to the poor. This vehicle brings ease to those who suffer. This vehicle brings supreme joy to the wise. This vehicle brings delight to the knowledgeable. This being so, it is called the Great Vehicle.”

Then Venerable Subhūti said to the lady, “Elder sister, you have excellently articulated the aspects, signs, and features of the Great Vehicle.”

“Honorable Subhūti,” replied the lady, “even if I were to explain the aspects, signs, and features of the Great Vehicle for an eon, or even longer than that, I would not reach the end. Honorable Subhūti, just as the Great Vehicle is immeasurable, so too are its aspects, signs, and features.”

Venerable Subhūti continued by asking the lady, “Elder sister, when you asked what I desire in going for alms, you were looking for faults in me. However, since the Thus-Gone One, the master of Dharma himself, also goes for alms, are you looking for faults in the Thus-Gone One as well?”

“Honorable Subhūti,” said the lady, “if you know of the skillfulness with which the Thus-Gone One goes for alms, please say so.”

“No, elder sister, with which skillfulness does the Thus-Gone One go for alms?”

“Honorable Subhūti, the Thus-Gone One goes for alms because he sees twenty-one great purposes. And what are those twenty-one? The Thus-Gone One goes for alms in order to display his excellent form body. Anyone who sees the body of the Thus-Gone One, adorned with the thirty-two marks of a great being and the best of all features, [F.208.b] engenders the mind set upon unsurpassed and perfect awakening in order to attain the marks of the Thus-Gone One’s form body. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, when the Thus-Gone One goes to hamlets or cities for alms, those who are blind regain their sight. Those who are deaf can hear again. The mad regain their senses. Those who are naked find clothing. Those who are hungry acquire food. Those who are thirsty find drink. And everyone without exception becomes free from the harms of passion, aggression, delusion, envy, stinginess, wrath, haughtiness, hypocrisy, and anguish. Everyone becomes loving and perceives others as their parents. Since many beings behold these perfect qualities of the Thus-Gone One when he goes to hamlets or cities, they give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, when the Thus-Gone One goes to hamlets, cities, and towns, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, and the guardians of the world follow close behind, in order to offer him worship. By the power of the Buddha, humans are able to see gods, nāgas, yakṣas, gandharvas, asuras, [F.209.a] garuḍas, kinnaras, mahoragas, Śakra, Brahmā, and the guardians of the world worshiping the Blessed One. Seeing this, they admire the Thus-Gone One, thinking, ‘The qualities of the Thus-Gone One are truly amazing and wondrous!’ With this admiration for the Thus-Gone One, they give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, when they see the Thus-Gone One going for alms, countless beings who are conceited and obsessed with resources and power, as well as those who are conceited and obsessed with their looks, caste, livelihood, and health, think, ‘It is said that he cast away the kingdom of a universal monarch and became a renunciate going for alms. If he has overcome pride like that, surely we too should vanquish our pride.’ With this observation, they give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, when the Thus-Gone One goes to hamlets or cities for alms, the majestic and magnificent gods perceive his state of mind and say, ‘He is not afflicted by hunger or thirst, nor is his body weak. And still, through his ever-increasing affection for others, he goes for alms. That being so, we too should go for alms in a similar fashion, with a mind of ever-increasing affection for others.’ With this observation, they give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms. [F.209.b]

“Furthermore, honorable Subhūti, there are lazy and indolent people who never come to see, pay homage to, and honor the Thus-Gone One. However, when the Thus-Gone One goes to hamlets or cities, they are able to see him effortlessly. Then, seeing him in this way, they experience intense pleasure and joy. With that feeling of intense pleasure and joy, they give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, the blessed buddhas are meaningful to behold. If beings even so much as behold the Thus-Gone One with a calm gaze for merely a single conscious moment, this becomes an enduring cause for them to pass into nirvāṇa. Honorable Subhūti, it is through considering this great purpose that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, when the Thus-Gone One goes to hamlets or cities, those who are bound by fetters are freed from their fetters. They think, ‘It is by the power of the Thus-Gone One that we have been freed from these fetters.’ Understanding this, they are appreciative and grateful to the Thus-Gone One, and they give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, when sons and daughters of noble family hear praises of the Thus-Gone One’s qualities, they think, ‘My goodness! We must offer alms to the Thus-Gone One. Let’s give him Dharma robes, make offerings, and show respect. Let’s make offerings with whatever is suitable.’ And those who think this way go to see him. [F.210.a] But there are also those who are under the protection of mothers, fathers, elder siblings, spouses, and partners. Due to such circumstances, they cannot go directly before the Thus-Gone One. Instead, when they see that the Thus-Gone One has come to their hamlet or city, they feel fulfilled and gladdened. Extremely delighted, they experience joy and happiness, and they offer alms to the Thus-Gone One. Moreover, having offered, they give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, the gods in the realm of the Four Great Kings offered an alms bowl to the Thus-Gone One, and he accepted it. When beings of meager resources with only little to give, whoever they may be, see the Thus-Gone One’s alms bowl they perceive it as full. However, beings of greater resources with much to give, whoever they may be, see the Thus-Gone One’s alms bowl as not full, and so they offer as much as necessary. Having filled his alms bowl, they give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, when many delicious foods are placed into the Thus-Gone One’s alms bowl, they do not become mixed, but remain apart, as if they were in separate containers. Many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas behold such miracles of the Thus-Gone One’s alms bowl, [F.210.b] and thereby give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, even if the food of all the monks is put into the Thus-Gone One’s alms bowl, it is not filled, nor will it ever become full. Many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas behold such miracles of the Thus-Gone One’s alms bowl. They are amazed and give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, the Thus-Gone One’s body is solid throughout; it is not hollow, but solid like a vajra. Although the body of the Thus-Gone One has no stomach, intestines, excrement, or urine, he nevertheless goes for alms and eats food. Even so, he does not swallow the food. Many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans witness this and thereby give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, when the Thus-Gone One goes to hamlets or cities, many beings offer alms, whether a lot or a little, excellent or poor. Although those beings may be unable to perfect all the qualities that the Thus-Gone One possesses, they do experience many of the pleasures of gods and humans. [F.211.a] And those qualities are not exhausted until they pass into nirvāṇa. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, the Thus-Gone One is perpetually in equipoise and never leaves the state of absorption. When Brahmā or other majestic and magnificent gods of the form realm see the Thus-Gone One going for alms without wavering from his absorption, they think, ‘He exerts himself for the welfare of beings, but surely he does not long for food.’ With this thought they are elated and give rise to the mind set upon unsurpassed and perfect awakening. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“If, honorable Subhūti, the Thus-Gone One neither went for alms nor ate food, then those sons and daughters of noble family who have gone forth and renounced the householder’s life for the sake of the well-spoken Dharma and Vinaya would also not eat. They would think, ‘We, too, should not go for alms; we, too, should not eat.’ In that way they would go hungry and grow feeble and therefore be unable to realize the unique attainment. It is with their future accomplishment of the unique attainment in mind that the Thus-Gone One goes for alms and partakes of food. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, the Thus-Gone One goes for alms in order to fully care for those in the family of the noble ones.

“Furthermore, honorable Subhūti, it is because of his affection for future beings that the Thus-Gone One goes for alms. Otherwise, in the future faithless priests and householders would feel strong aversion for monks and nuns, saying, ‘Why do they go for alms if their teacher himself did not?’ [F.211.b] Now they will instead think, ‘If even their teacher went for alms, why should they not as well?’ Thus, they will utter praise and give alms. They will say, ‘Going for alms is indeed a sacred tradition. This practice was praised by the Thus-Gone One.’ It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, there are those who have renounced their householder’s lives as kings, ministers, priests, householders, and sons of ministers and have gone forth out of faith in the well-spoken Dharma and Vinaya. Out of shame, they might not go for alms, thinking, ‘If we have been born into such high castes, why should we go from house to house for alms?’ But this way they can go for alms, following in the footsteps of the Thus-Gone One, who himself went for alms in all his majesty. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, the thus-gone ones intend to act in accord with the world. They act in whichever way brings beings to maturity. It is through considering this great purpose, honorable Subhūti, that the Thus-Gone One goes for alms.

“Furthermore, honorable Subhūti, the Thus-Gone One is without obscurations, thirst, feebleness, attachment, or anything that could become attachment. He has no wish for negative deeds, and he does not accumulate negativity. [F.212.a] Nevertheless, the thus-gone, worthy, and perfect Buddha goes for alms in order to act in accord with the world and bring beings to full maturity. It is through considering this great purpose, honorable Subhūti, that the thus-gone, worthy, and perfect Buddha goes for alms.

“That being so, honorable Subhūti, do you also go for alms with such skillfulness, such great compassion, and such pure purpose?”

“No, elder sister, I am incapable of that. To give an analogy, elder sister, there are no dogs or cats capable of destroying Mount Meru, the king of mountains. And there are no foxes capable, even over the course of eons, of teaching the lion, the king of beasts, how to obtain its powerful abilities and its resounding roar. Similarly, elder sister, there are no hearers or solitary buddhas capable of demonstrating such conduct, skillfulness, or great compassion as the Thus-Gone One.”

When this account of the Thus-Gone One’s skill in means and his going for alms was given, two thousand eight hundred people from that household, as well as from other households, who had come to listen to the Dharma gave rise to the mind set upon unsurpassed and perfect awakening.

Then Venerable Subhūti said to the lady, “Elder sister, where is your husband now?”

“Honorable Subhūti,” replied the lady, “my husband does not amount to just one. And why is that? I have as many husbands as there are beings to be tamed by skillfully bringing them pleasure.”

“Elder sister, the Thus-Gone One does not grant anyone sensual pleasure.”

“Honorable Subhūti, as befits the circumstances, a monk may own and make use of robes, alms, bedding, seat, healing substances, [F.212.b] and medicinal goods, and he may approach the households of close ones and those who provide alms. He may please his friends and follow, attend, and serve his preceptors and masters. The Thus-Gone One has referred to these acts in terms of increasing virtuous qualities and decreasing nonvirtuous qualities.”

“Elder sister, it is just as you have said.”

“That being the case, honorable Subhūti, it is by such means that the Thus-Gone One grants beings all sensual pleasure.”

“Elder sister, you must have tamed a lot of beings by skillfully bringing them pleasure.”

“Honorable Subhūti, if one were to count all the stars in the great trichiliocosm, one could determine their number. However, one cannot do so for the number of beings that I have trained by skillfully bringing them pleasure and have subsequently established in unsurpassed and perfect awakening.”

“Elder sister, what kind of pleasure do you give those beings?”

“Honorable Subhūti,” replied the lady, “there are beings who are keen for the pleasure of Brahmā. To them, honorable Subhūti, I give the pleasure of the boundless concentrations, so that they attain the state of Brahmā. After giving them this, I cause them to enter into unsurpassed and perfect awakening. Honorable Subhūti, there are beings keen for the pleasure of Śakra, to whom, honorable Subhūti, I give the pleasure of Śakra. After giving them this, I cause them to enter into unsurpassed and perfect awakening. Honorable Subhūti, there are beings who are keen for the pleasures of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, to whom, honorable Subhūti, I give such pleasures. After giving them these, I cause them to enter into unsurpassed and perfect awakening. [F.213.a] Honorable Subhūti, there are beings who are keen for the pleasures of a universal monarch’s realm, while others are keen for the pleasures of ministers, townsfolk, countrymen, priests, and the members of the warrior, aristocratic, and commoner castes. There are beings keen for the pleasures of forms, sounds, odors, tastes, and touch. There are beings keen for the pleasures of flowers, fragrant substances, incense, flower garlands, lotions, powders, parasols, victory banners, pennants, and fans. There are beings keen for the pleasures of gold, silver, gems, pearls, beryl, conches, crystal, red pearls, coral, emerald, cat’s eye, and many sorts of precious substances. There are beings keen for the pleasures of the various sounds of instruments, such as the large drum, clay drum, conch, gong, lute, and flute. To those beings, honorable Subhūti, I grant all wishes, pleasures, and amusements. After granting them these, I cause them to enter into unsurpassed and perfect awakening.”

“Elder sister,” said Subhūti, “the five sense pleasures are to be avoided up until the path of the noble ones. Yet you guide others by giving them such pleasures? This seems to be a contradiction in terms. However, elder sister, although it is indeed difficult to guide others by means of those very things that one should avoid until one is on the path of the noble ones, bodhisattva great beings nevertheless do so. How amazing!” [B2]

At this point, two sons of merchants had gathered by the gate to listen to the Dharma. Through her skillful ways of bringing pleasure to others, the lady had already matured both of them for unsurpassed and perfect awakening. Now they said to Venerable Subhūti, [F.213.b] “Honorable Subhūti, do not judge the knowledge of bodhisattvas by your own knowledge. Why not? Tell us, honorable Subhūti, can a small oil lamp be extinguished by the breath from one’s mouth or by the draft caused by waving one’s hands or clothes?”

“Sons of noble family, yes, the breath from one’s mouth or the draft caused by waving one’s hands or clothes can extinguish a small oil lamp.”

“Similarly, honorable Subhūti,” continued the two, “even a single desirous thought eradicates the miniscule light of knowledge and merit of sons and daughters of noble family who belong to the Hearers’ Vehicle. Now tell us, honorable Subhūti, can the mass of the blazing apocalyptic fire be extinguished by the Ganges river, filled with water?”

“Sons of noble family, if it cannot be extinguished even by a hundred thousand oceans, what need to mention the Ganges river, brimming with water?”

“Likewise, honorable Subhūti,” they said, “the light of knowledge and merit of bodhisattva great beings should be considered to be like that. Honorable Subhūti, even if bodhisattva great beings were to frolic and enjoy themselves by means of the five sense pleasures and were to engage in lovemaking for eons as numerous as the grains of sand in the Ganges river, the light of knowledge and merit of those bodhisattvas could not be exhausted by that.

“It is like the following analogy, honorable Subhūti. In order to heal and alleviate the illness of a poor person who is sick, a physician dispenses many inexpensive medicines that are sweet, sour, salty, spicy, bitter, and astringent. The sick person will then decide to take those medicines so that they may experience relief. As the illness diminishes due to the medicines, they finally regain their health. Similarly, honorable Subhūti, those who follow the Hearers’ Vehicle [F.214.a] experience all sorts of suffering in terms of having to endure ascetic practices, reducing their belongings, having few desires, living in remote places, practicing modesty, and having few resources and little to do. Having experienced such suffering, they eventually pass into nirvāṇa without further grasping. By way of that instruction, honorable Subhūti, you should understand that the liberation of those who follow the Hearers’ Vehicle is like the healing of a poor person.

“To give another analogy, honorable Subhūti, consider the efforts to heal a king of the royal caste upon whom royal authority has been conferred. When he falls ill, a physician carefully concocts and proffers medicine worthy of a king; medicine of the most excellent color, smell, and taste; medicine that is delicious when ingested, and easy on the stomach. Thus, he proffers any and all essential elixirs worthy of a king. Moreover, he offers flowers, fragrant substances, incense, flower garlands, and lotions so that the king is not displeased. Gathering appropriate musical instruments and cymbals, he offers song. To the degree that the king is pleased in these various ways, he is released from his illness. Similarly, honorable Subhūti, certain bodhisattvas, being skilled in bringing pleasure to others, experience themselves all sorts of pleasure and awaken to unsurpassed and perfect awakening by means of a vehicle that brings all types of pleasure in its wake. There are indeed such bodhisattvas. Through this explanation, honorable Subhūti, you should understand that the bodhisattvas’ realization of wisdom is like the healing of a king.

“Furthermore, honorable Subhūti, the five sense pleasures are without root and without location. And omniscience itself also has no root and no location. [F.214.b] One with acceptance of this will naturally understand what to do and what to avoid. Whoever has attained the acceptance of not focusing on the five sense pleasures naturally understands what the correct and incorrect paths are like. The five sense pleasures are empty, and so is omniscience. Thus, one with such acceptance does not seek to drive away pleasures. However, he or she will still condemn pleasures and not teach them.”

Then Venerable Subhūti asked the two sons of merchants, “How did this elder sister come to you two sons of noble family?”

At this point the two sons of merchants joined their palms and spoke the following verses to Venerable Subhūti:

Then Venerable Subhūti asked the lady, “Elder sister, is it the case that you only tame sons of noble family through your skills in bringing pleasure to others? Or do you also tame daughters of noble family?”

“Honorable Subhūti, there is no sentient being I do not tame with my skills in bringing pleasure to others. However, honorable Subhūti, since the minds of women especially crave pleasure, most beings I have tamed skillfully by bringing them pleasure are women.”

“How is it, elder sister, that you tame women with a female form?”

At that point, the lady took on the appearance of a twenty-two-year-old man, dressed in fine, immaculate clothes, adorned with men’s jewelry, handsome and pleasing to behold, with the most radiant complexion, and said, “It is with a physical body such as this one, honorable Subhūti, that women are tamed.”

Then Venerable Subhūti asked that noble son, “Are you a woman, or are you a man?”

“Honorable Subhūti,” came the response, “are you an ordinary being or a learner?”

“Noble son, I am not an ordinary being, nor am I a learner.”

“So it is with me, honorable Subhūti‍—I am not a woman, nor am I a man.”

“If you are neither man nor woman,” said Subhūti, “then how should I think of you?”

“If you, honorable Subhūti, are neither an ordinary being nor a learner, how should I think of you?”

Venerable Subhūti considered the matter, thinking, “Amazing! This bodhisattva has profound knowledge! Whenever I ask a question, I am questioned in response.” [F.215.b]

The noble son mentally investigated Venerable Subhūti’s mind and then said to him, “Honorable Subhūti, you are irresolute and scared of questions. Do not be scared of questions, honorable Subhūti.”

“I am a worthy one, for whom defilements have been exhausted.”

“Honorable Subhūti, which are the defilements that have been exhausted? Are they those of the past, those of the future, or those in the present? If you say that those of the past have been exhausted, any past exhaustion does not exist. Those of the future have not yet come about; thus, they also cannot be exhausted. Those in the present do not remain; so they, too, cannot be exhausted.”

“Noble son,” replied Subhūti, “I am incapable of answering all these questions; and, moreover, it is time for me to go for alms. Thus, I am going for alms, before I run out of time.”

At this point, the noble son entered the bodhisattvas’ absorption called showing all buddha realms. As soon as the noble son settled in that way, Venerable Subhūti beheld countless, innumerable buddha realms. He saw that in some, the sun was just coming up. In some, the sun’s heat was just beginning to be felt. In some, it was early morning. In some, it was midmorning. In some, it was approaching midday. In some, it was time for the gaṇḍī to be sounded. In some, it was time for the early adjournment. In some, the adjournment had just been completed.9 In some, it was time to sit and eat. In some, it was time to get up. In some, it was time to clean one’s alms bowl. In some, it was early afternoon. In some, it was afternoon time. In some, it was dusk. In some, it was midnight. In some, it was predawn.10 In some, there was no moon or sun, but rather an intrinsic radiance.

“Honorable Subhūti,” said the noble son to the elder Subhūti, [F.216.a] “at what time do you take food? About what time is it now?”

“Noble son,” said Subhūti, “I eat at this very time, but not at the times in the other buddha realms.”

Then that noble son moved the orb of the sun, which had by now moved to its afternoon position, back to its midmorning position. Through such a miraculous display, he was able to arrest the sun at its midmorning position.

“Honorable Subhūti,” said the noble son to Venerable Subhūti, “now see what time it has become.”

Venerable Subhūti saw and believed, and he was no longer hasty. “Noble son,” he asked, “tell me, what is your name?”

“Honorable Subhūti,” replied the noble son, “what is my name to you? Or, ask the Thus-Gone One himself, and he will answer you. Moreover, honorable Subhūti, all names are non-names. And why is that? Because all names are imputations and inauthentic. So how can one say, ‘Its name is this,’ with respect to what is imputed and inauthentic?”

Honorable Subhūti asked, “Is the name omniscience itself also imputed and inauthentic?”

“Indeed, honorable Subhūti. And why? Because omniscience also has various names in different buddha realms.”11

“Noble son, these various names of omniscience‍—what are they like?”

“In some buddha realms, honorable Subhūti, omniscience is called power. In some it is called gathering, in some illumination of all, in some stainless, in some teaching all meanings, [F.216.b] in some without degeneration, in some making offerings, in some directly perceiving, in some holding coral, in some great victory, in some great sound, and in some boundless. In this way, honorable Subhūti, the various names for omniscience in different buddha realms cannot be fathomed. Similarly, the various names for form, feeling, perception, formation, and consciousness cannot be fathomed either. Likewise, the various names in different buddha realms for the aggregates, elements, sense sources, applications of mindfulness, authentic exertions, bases of miraculous power, faculties, powers, branches of awakening, and the eight branches of the path of the noble ones also cannot be fathomed. That being so, honorable Subhūti, through this explanation you should understand that all names are non-names, and that they are imputed and inauthentic in this way.”

Then Venerable Subhūti said to the noble son, “Through the presence here of such beings worthy of offerings, the priests and householders of Rājagṛha have encountered fortunate circumstances.”

“Honorable Subhūti,” asked the noble son, “do you know what characterizes beings worthy of offerings in the world?”

“I will explain, son of noble family, to the extent that I am confident to do so. Those who observe discipline, who engage in virtue, and whose minds are without confusion are beings worthy of offerings in the world.”

“Honorable Subhūti, those you have described are not perfect objects of offerings.”

“Noble son, then what are perfect objects of offerings like?” [F.217.a]

“Honorable Subhūti, those in whom great love and great compassion for all beings has arisen, but who do not observe any being whatsoever, are worthy of offerings in the world. Those who do not interrupt the way of the Buddha, Dharma, and Saṅgha are worthy of offerings in the world. Those who endeavor to eliminate the afflictions of all beings are worthy of offerings in the world. Those who have inexhaustible wisdom, inexhaustible knowledge, inexhaustible merit, and inexhaustible eloquence are worthy of offerings in the world. Those who do not associate with ordinary beings, but rather with noble ones, are worthy of offerings in the world. Those completely pure individuals who see the wisdom of beings, merely by seeing those beings, are worthy of offerings in the world.”

At the time, there was a god who had constantly followed the elder Subhūti, but without gaining certainty. Hearing this teaching on those who are worthy of offerings, he gave rise to the mind intent upon unsurpassed and perfect awakening. He prostrated at the feet of Venerable Subhūti and begged his pardon, saying, “Honorable Subhūti, I will no longer follow you.”

“Celestial being, why are you begging pardon of honorable Subhūti?” inquired the noble son.

“Noble son, I have followed honorable Subhūti for twelve years. Yet never before have I heard such a teaching about those who are worthy of offerings. For that reason, as I heard this teaching about those who are worthy of offerings, I formed a good motivation and gave rise to the mind set upon unsurpassed and perfect awakening. Thus, I now think that I should go anywhere I can to hear such teachings that gather bodhisattvas who exemplify the pure state of those worthy of offerings.” [F.217.b]

Venerable Subhūti rejoiced that the god had given rise to such a motivation, and said to him, “Celestial being, you have found something excellent in mentally bowing down to the vast qualities of the Buddha. My mind, celestial being, has been injured with respect to omniscience. Now, since I am not a suitable vessel for the qualities of the Buddha, there is nothing that can be done. Celestial being, since my mind is not liberated, I too should surely give rise to the mind set upon unsurpassed and perfect awakening. Furthermore, celestial being, I should constantly and uninterruptedly attend to a spiritual friend, just like the holy being who is causing you to hear Dharma teachings you have not heard before and not allowing those you have heard to go to waste.”

Then the noble son said to the god, “Unsurpassed and perfect awakening is difficult to attain, celestial being. One does not fully awaken merely by means of the most basic preparations.”

“Holy being,” replied the god, “unsurpassed and perfect awakening is indeed difficult to attain. Nevertheless, I will, by any means, make my search meaningful and accomplish it.”

“How will you accomplish this, celestial being?”

“I will accomplish it by being impartial toward all beings, by liberating all beings from afflictions, by taking on the burden of the aggregates of all beings, by bringing all beings to maturity, and by understanding all suffering.”

“Celestial being,” replied the noble son, “for one who conceives of beings, there is no impartiality toward all beings. For one who conceives of afflictions, there is no liberating all beings. For one who conceives of aggregates, there is no taking on the burden of the aggregates of all beings. For one who imputes roots of virtue, there is no bringing beings to maturity. [F.218.a] For one who conceives of self and other, there is no understanding of all suffering.”

At that point, through the teaching of these oral instructions, the god attained acceptance with respect to all the concordant teachings. Then, in order to venerate the noble son, the god scattered celestial flowers at the gate.

Next, Venerable Subhūti spoke to the god, saying, “Celestial being, I beg your pardon as well, for having delighted in giving Dharma teachings of the hearers without being aware of your motivation.”

“Honorable Subhūti,” responded the god, “although I prostrate to you, do not limit any sentient being. Do not teach the Dharma to any sentient being, whoever they are, without first investigating their motivation. And what is the reason for that? Honorable Subhūti, for one who longs for awakening, it would be better not to have heard anything than to have listened to teachings belonging to the Hearers’ Vehicle. It would be better, honorable Subhūti, for someone to have gone hungry for a long time than to have eaten food mixed with poison. Similarly, honorable Subhūti, for one who belongs to the Bodhisattvas’ Vehicle, it would be better not to have heard anything than to have listened to the teachings of the Hearers’ Vehicle.”

Then the noble son once again took on a female appearance and complexion, just like before, and said to Venerable Subhūti, “Please wait for a moment, honorable Subhūti, until I offer you alms.”

The lady entered her home, assembled some delicious food, and returned outside. She then said to Venerable Subhūti, “Partake of these alms, honorable Subhūti, but do not do so in a way that involves passion. Nor in a way that is divorced from passion. Do not do so in a way that involves aggression. Neither do so in a way that is divorced from aggression. Do not do so in a way that involves delusion. Neither do so in a way that is divorced from delusion. Do not do so in a way that involves afflictions. Neither do so in a way that is divorced from afflictions. [F.218.b]

“If honorable Subhūti has not understood suffering, has not relinquished its origin, has not actualized cessation, and has not cultivated the path, then, in that case, partake of these alms. If honorable Subhūti has not cultivated the four applications of mindfulness, and has not cultivated the four authentic exertions, four bases of miraculous power, five faculties, five powers, seven branches of awakening, and eight branches of the path of the noble ones, then, in that case, partake of these alms. If honorable Subhūti has also not disturbed the transitory collection and if he has attained the path that has a sole destination, then, in that case, partake of these alms.

“If honorable Subhūti has experienced liberation through knowing without destroying ignorance; if he has experienced the unconditioned without bringing about the exhaustion of the conditioned; if he has been liberated without relying on the movement of consciousness; if he has transcended the three realms without forming concepts regarding name and form; if he has meditated on emptiness, which is a gateway to liberation, without indulging in the six sense sources; if he has meditated on the absence of signs, which is a gateway to liberation, without indulging in visual contact; if he has directly experienced the absence of wishes, which is a gateway to liberation, without focusing on sensation; if he has realized suchness without focusing on craving; if he has understood the entirety of the absence of grasping without any thoughts of grasping; if he has understood existence without anything arising; if he has realized birth as non-birth; if he has realized old age and death to be ineffable; and if he has realized all the links of existence to be like this, then, in that case, partake of these alms.

“If honorable Subhūti has not beheld the Buddha, nor heard the Dharma, nor relied upon the Saṅgha, then, in that case, partake of these alms. [F.219.a] If honorable Subhūti has, by means of the sameness of the noble ones, realized the sameness of ordinary beings, then, in that case, partake of these alms. Honorable Subhūti, if you yourself neither go out of existence from this world nor take birth in the next, then, in that case, partake of these alms. If honorable Subhūti has realized the sameness of the absence of afflictions by means of the sameness of passion, aggression, and delusion, and has also realized the sameness of passion, aggression, and delusion by means of the sameness of the absence of afflictions, then, in that case, partake of these alms. If honorable Subhūti has not transcended the level of ordinary beings, nor entered the level of noble ones, then, in that case, partake of these alms. If honorable Subhūti neither appears nor is going to appear, has neither entered saṃsāra nor attained nirvāṇa, and is one who speaks neither falsely nor truly, then, in that case, partake of these alms.

“If honorable Subhūti has neither brought defilements to their extinction nor stirred up what is not extinguished; if he engages in concentration free from afflictions with neither wavering from the aggregates, elements, and sense sources, nor indulging in them; and if he does not ever have wishes with respect to anything at all, but has mentally gained understanding of phenomena, then, in that case, partake of these alms. Honorable Subhūti, if you have not realized the teaching of renunciates, then in that case, partake of these alms. Honorable Subhūti, if Subhūti’s absence of afflictions and that of hell-beings are both of the same worth, then, in that case, partake of these alms. [F.219.b] One would deprecate the noble Subhūti by saying that whatever notions might be harbored about someone being worthy of offerings, none of them would pertain, or apply, to the honorable Subhūti. If, however, honorable Subhūti does have these qualities, then in that case, partake of these alms.”

As Venerable Subhūti prepared to leave the gate, he raised his right hand and said, “Elder sister, those who speak truthfully will say that I possess such qualities. In doing so, they describe me correctly.” Having said that, he took up the alms.

“Excellent,” said the lady to Venerable Subhūti, “Those beings who are worthy of offerings and who receive alms with sameness are indeed rare.”

Venerable Subhūti said, “Those with excessive pride repudiate and belittle the state of sameness. Doing so leads most of them to take birth in the hell realms.”

The god said to Venerable Subhūti, “What do you mean, honorable Subhūti, when you say that most of those who repudiate and belittle this Dharma take birth in the hell realms?”

“Celestial being, consider this: Is it repudiation or belittling to say that some illusory phenomenon has a cause or that it lacks a cause?”

“No, it is not, honorable Subhūti.”

“Similarly, celestial being, when all phenomena have been understood to be like illusions, what is there for me to repudiate or belittle? Furthermore, celestial being, the sounds expressed by all beings, whether true or untrue, are all the same to me. Why is that? Because all expressions, due to their illusory essence, are actually non-expressions.”

When this teaching on receiving alms had been given, one hundred gods purified the faultless and stainless eye of Dharma that beholds phenomena.

Then the lady excused herself, saying to noble Subhūti, “Honorable Subhūti, please have some food and then proceed to the Blessed One. [F.220.a] I, too, will go there to listen to the Dharma.”

Having taken up the alms, Venerable Subhūti departed from the city of Rājagṛha. Delighted and overjoyed with the Dharma teaching he had heard, he did not consider the food, but thought, “As I have taken up these alms, to whom can I offer them without it being a downfall?”

At that point the bodhisattva Not Grasping Any Phenomenon knew what Venerable Subhūti was thinking. He went before him, prostrated with his head at Venerable Subhūti’s feet, and said, “Please give me these alms, honorable Subhūti. If you give them to me, it will not be a downfall.”

“Noble son, are you one who has taken up discipline or one who adheres to discipline?”

“Honorable Subhūti, there is no phenomenon that can be taken up. Thus, there is also no discipline. Nor is there faulty discipline. Moreover, honorable Subhūti, I engage in killing, stealing, and sexual misconduct due to desire; I lie and speak divisively; I speak harsh words and meaningless words; and I harbor covetousness, ill will, and wrong views.”

Venerable Subhūti thought, “Since a teaching such as this one has been given by this noble son, there is no doubt that he is a bodhisattva whose progress toward awakening is irreversible. I will ask him about the meaning behind this.” So Venerable Subhūti said to the noble son, “What do you mean, noble son, when you say, ‘I engage in killing, stealing, and sexual misconduct due to desire; I lie [F.220.b] and speak divisively; I speak harsh words and meaningless words; and I harbor covetousness, ill will, and wrong views’?”

The bodhisattva Not Grasping Any Phenomenon then spoke these verses in reply:

Thereupon, Venerable Subhūti offered the alms to that noble son, saying, “Such holy beings do not cause downfalls through alms offered with faith.” Thus, Venerable Subhūti did not eat. In the afternoon, he rose from his inner absorption and went before the Blessed One. He prostrated with his head at the Blessed One’s feet and then recounted to the Blessed One all that had happened.

“Subhūti, do you know who that bodhisattva was?” asked the Blessed One.

“Blessed One, I do not know.” [F.221.b]

“Subhūti, that bodhisattva great being is called Strīvivarta. She tames beings by skillfully bringing them pleasure. To give an analogy, Subhūti, consider a chariot filled with two hundred Magadha bushels of mustard seeds. Now, if every hundred years one were to remove a single mustard seed from that chariot, one would soon determine how many mustard seeds fit in such a chariot. However, that is not the case for the beings in this Sahā world system whom the bodhisattva Strīvivarta has brought to maturity in unsurpassed and perfect awakening by skillfully bringing them pleasure; nor is it the case for the many beings she has established in births as gods or humans.”

Then the lady, with five hundred women surrounding and preceding her, left the city of Rājagṛha and went before the Blessed One at Vulture Peak Mountain. The Blessed One saw at a great distance that the lady was approaching, and he asked Venerable Subhūti, “Subhūti, do you see these five hundred women that are coming this way?”

“I see them, Blessed One.”

“The bodhisattva Strīvivarta has brought every single one of them to maturity and established them in unsurpassable and perfect awakening by skillfully bringing them pleasure.”

Strīvivarta, surrounded by the five hundred women, went before the Blessed One. She prostrated, placing her head at the Blessed One’s feet, and sat to one side. Venerable Subhūti greeted the lady, joining his palms and paying homage. Then Venerable Śāriputra asked Venerable Subhūti, “Venerable Subhūti, why are you paying homage to a woman who has neither the qualities nor the body of a noble one?”

“Elder Śāriputra,” responded the lady, “if you know who in this world is a noble being [F.222.a] and who is not, please do tell us.”

“Elder sister,” said elder Śāriputra, “do you know who in this world is a noble being and who is not?”

“Yes, honorable Śāriputra, I do.”

“Which ones are they?”

“Those who do not sever the lineage of the noble ones, honorable Śāriputra, are noble beings. Those who do not sever the lineages of the Buddha, Dharma, and Saṅgha are noble beings. Noble beings are those who love other noble beings and seek liberation for those who are not noble beings. Moreover, honorable Śāriputra, a woman‍—elegantly adorned with jewelry, dressed in fine, immaculate clothes, beautified by powders, fragrances, flower garlands, and lotions, and pleasing to the five senses‍—whose mind is not divorced from the state of omniscience is far preferable to a worthy one who remains isolated and engages in concentration on the eight liberations. Honorable Śāriputra, in order to communicate this very meaning, I will give you an analogy. Now tell me, honorable Śāriputra, would you put a trinket in a container of beryl? Or would you put a priceless jewel in a cesspit?”

“Elder sister,” replied elder Śāriputra, “neither would I put a priceless jewel in a cesspit, nor would I put a trinket in a container of beryl.”

“Likewise, honorable Śāriputra, a woman who is pleasing to the five senses and whose mind is not divorced from the state of omniscience is far superior to a worthy one who remains isolated and engages in concentration on the eight liberations.”

“Elder sister,” asked Venerable Śāriputra, “have you truly entered into the Great Vehicle?”

“Honorable Śāriputra, in the Great Vehicle [F.222.b] there is nowhere at all to be, nor is there anything to withdraw from.”

“Elder sister, if you do not abide anywhere at all within the Great Vehicle, and if, moreover, there is nothing to withdraw from, then what do those who enter into the Great Vehicle enter into?”

“Honorable Śāriputra, followers of the Great Vehicle do not abide anywhere at all. They do not abide in order to bring about the exhaustion of ignorance up through old age and death. How is that? Honorable Śāriputra, it is because ignorance up through old age and death are inexhaustible. Therefore, they do not arise, nor do they cease. If they arose, then they would also come to an end. However, since they do not arise, they also do not come to an end. Consequently, they are inexhaustible and unborn. The Dharma of mendicants is unarisen. That being so, honorable Śāriputra, that which is dependently originated is unarisen and unceasing.”

Venerable Śāriputra said to the lady, “Elder sister, as you are worthy of the homage of the world with its gods, as well as of the hearers and solitary buddhas, what need is there to mention the homage of Venerable Subhūti?”

Venerable Śāriputra then said to the Blessed One, “Blessed One, is there any person who can appraise others? This elder sister, elegantly adorned with jewelry, speaks with perfect eloquence.”

“Honorable Śāriputra,” replied the lady, “I am not confident because of my jewelry.”

“Well then, what kind of confidence do you have?”

“Honorable Śāriputra, there are eight ornaments of bodhisattvas, which are as follows: the ornament of not forgetting the mind of awakening; the ornament of maintaining the good motivation of great compassion; the ornament of being without animosity toward any sentient being; the ornament of being insatiable when it comes to seeking out Dharma teachings; the ornament of proper investigation and analysis of the Dharma teachings that one has heard [F.223.a] and mastered; the ornament of bringing beings to full maturity without observing any phenomenon; the ornament of wisdom that ascertains the profound Dharma and knows dependent origination, as well as the various faculties of beings; and the ornament of the Buddha’s blessing and skill in means. Honorable Śāriputra, these are the eight ornaments. A bodhisattva bedecked with these ornaments has unimpeded confidence.”

Venerable Śāriputra asked the Blessed One, “Blessed One, where did this elder sister die before she was born here?”

At this point the lady emanated a woman with a body exactly like her own in front of Venerable Śāriputra and told him, “Ask this lady, honorable Śāriputra, where she died before she was born here.”

“This lady is an emanation,” replied elder Śāriputra. “Emanations do not die, nor are they born.”

“Similarly, honorable Śāriputra, the Thus-Gone One has fully awakened to the fact that all phenomena are essentially emanations. Do not ask questions about the death and birth of those who understand all phenomena to be essentially emanations.”

“Śāriputra,” said the Blessed One, “this is the bodhisattva great being Strīvivarta. After she died in Manifest Joy, the buddha realm of the Thus-Gone One Akṣobhya, she came here to bring beings to full maturity. Śāriputra, in this Sahā world system the bodhisattva Strīvivarta has ripened countless, innumerable beings into unsurpassed and perfect awakening.”

At this point the bodhisattva Strīvivarta, [F.223.b] in her female form, prostrated with her head at the feet of the Blessed One and said, “Until I receive a prophecy regarding my unsurpassed and perfect awakening, and until I no longer have this female body but rather a male body, I will not rise from the Blessed One’s feet.”

The five hundred women also prostrated with their heads at the feet of the Blessed One and said, “Blessed One, we, too, will not rise until our nature changes from female to male, and until a prophecy is given regarding our unsurpassed and perfect awakening.”

The Blessed One smiled. As happens when blessed buddhas smile, the following occurred: instantly, many different kinds of light rays emerged from the Blessed One’s mouth; they were blue, yellow, red, white, crimson, crystal, and silver-colored. The light pervaded boundless and infinite world systems, reaching as far as the Brahmā realm, then returned and disappeared into the crown of the Blessed One’s head.

Venerable Ānanda arose from his seat, draped his robe over one shoulder, bowed with joined palms to the Blessed One, and said to him, “Blessed One, the thus-gone ones do not smile without causes and conditions. That being so, what is the cause of your smile, and what are its conditions?”

“Ānanda,” replied the Blessed One, “did you see the bodhisattva Strīvivarta, surrounded by five hundred women, touching the Thus-Gone One’s feet?”

“I did, Blessed One.”

“Ānanda,” continued the Blessed One, [F.224.a] “incalculable eons from now, this bodhisattva Strīvivarta will fully awaken to unexcelled and perfect buddhahood. In the world she will be known as the thus-gone, worthy, and perfect Buddha Eloquent King of Qualities. When she attains awakening, each of these five hundred women will attain retention, possess unimpeded eloquence, and become a bodhisattva adorned with the eight ornaments described by the bodhisattva great being Strīvivarta in her teaching on the ornaments of good qualities. The Thus-Gone One Eloquent King of Qualities will prophesy the unsurpassed and perfect awakening of those bodhisattvas. Moreover, Ānanda, the buddha realm of the Thus-Gone One Eloquent King of Qualities will be rich and vast, and filled with happiness, good harvests, humans, and many other beings, such that its resources will equal those of the gods in the Heaven of Joy. In that buddha realm, not even the word woman will exist. Everyone will take miraculous births from the hearts of lotuses. Seated cross-legged, they will be pure and celibate, and will be adorned with those eight ornaments.”

As they heard the Blessed One’s clear prophesy, the bodhisattva Strīvivarta and the five hundred women, totally delighted and overjoyed, rose up into the sky to the height of seven palm trees. As soon as that happened, they all took on the appearance of sixteen-year-old boys. Descending from the sky, they prostrated to the Blessed One, and the Thus-Gone One placed his hand on the crowns of their heads. Immediately, they all attained retention and the absorption called complete illumination.

The Blessed One said to venerable Ānanda, [F.224.b] “Remember this Dharma teaching, Ānanda, and teach it correctly and extensively to others.”

“Blessed One, what is the name of this Dharma teaching? How should it be known?”

“Ānanda,” spoke the Blessed One, “you should remember this Dharma teaching as The Ornament That Brings About Eloquence. You can also remember it as The Prophecy Concerning Strīvivarta.”

When the Blessed One had said this, the bodhisattva great being Strīvivarta together with her retinue, venerable Ānanda and the great hearers, the bodhisattvas, and the world with its gods, nāgas, asuras, and gandharvas rejoiced and praised what the Blessed One had said.