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

{Ki.VIII: 44} Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, since all phenomena are dreamlike nonentities, with the essential nature of nonentity and empty of intrinsic defining characteristics, how then can it be established that these are virtuous phenomena, these are nonvirtuous phenomena, these are mundane phenomena, these are supramundane phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these will be conducive to actualizing the fruit of entering the stream to nirvāṇa, these will be conducive to actualizing the fruit of being destined for only one more rebirth or the fruit of no longer being subject to rebirth and arhatship, these will be conducive to individual enlightenment, and these will be conducive to unsurpassed, complete enlightenment? Since all phenomena that resemble an echo, phenomena that resemble an optical aberration, and that resemble a magical display, a mirage, and a phantom are nonentities with the essential nature of nonentity, and empty of intrinsic defining characteristics, how can it be established that these are virtuous phenomena, these are nonvirtuous phenomena, [F.215.a] these are mundane phenomena, these are supramundane phenomena, these are contaminated phenomena, these are uncontaminated phenomena, these are conditioned phenomena, these are unconditioned phenomena, these will be conducive to actualizing the fruit of entering the stream to nirvāṇa, these will be conducive to actualizing the fruit of being destined for only one more rebirth or the fruit of no longer being subject to rebirth and arhatship, these will be conducive to individual enlightenment, and these will be conducive to unsurpassed, complete enlightenment?”530

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Subhūti, if you ask how bodhisattva great beings attract beings through generosity, in this regard, Subhūti, bodhisattva great beings attract beings through two kinds of gifts. If you ask what are these two, they comprise material gifts and gifts of the Dharma. Subhūti, if you ask how bodhisattva great beings attract beings through material gifts, in this case, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they give away gold, silver, gems, pearls, beryl, conch, quartz, coral, pure gold, food, drink, parasols, clothing, incense, garlands, unguents, bedding, mats, sustenance, women, men, horses, elephants, or their own [flesh],531 whereupon they say, ‘O beings, come here! You may carry off that which is ostensibly mine without having to ask! Take it and go!’ {Ki.VIII: 53} Having bestowed their generosity through that gift, they cause them to take refuge in the buddhas, they cause them to take refuge in the Dharma and they cause them to take refuge in the saṅgha. They encourage some to adopt the five precepts. They cause some to engage in the eightfold observance. They establish some on the paths of the ten virtuous actions. They establish some in the first meditative concentration, some in the second meditative concentration, some in the third meditative concentration, and some in the fourth meditative concentration. They establish some in loving kindness, some in compassion, some in empathetic joy, and some in equanimity. They establish some in the sphere of infinite space, some in the sphere of infinite consciousness, [F.225.a] some in the sphere of nothing-at-all, and some in the sphere of neither perception nor nonperception. They encourage some toward the recollection of the Buddha, some toward the recollection of the Dharma, some toward the recollection of the Saṅgha, some toward the recollection of ethical discipline, some toward the recollection of giving away, and some toward the recollection of the god realms. They encourage some to examine the perception of the physical body as impurity, and so forth, and some [to examine it] as purity. They encourage some toward the four applications of mindfulness, some toward the four correct exertions, some toward the four supports for miraculous ability, some toward the five faculties, some toward the five powers, some toward the seven branches of enlightenment, and some toward the noble eightfold path. They encourage some toward the meditative stabilities of emptiness, signlessness, and wishlessness, some toward the eight aspects of liberation, some toward the nine serial steps of meditative absorption, some toward the ten powers of the tathāgatas, some toward the four fearlessnesses, some toward the four kinds of exact knowledge, some toward great loving kindness, some toward great compassion, and some toward the eighteen distinct qualities of the buddhas. They encourage some toward to actualization of the thirty-two major marks of a great person, and some toward the eighty minor marks. They encourage some toward the fruit of entering the stream to nirvāṇa, some toward the fruit of being destined for only one more rebirth, some toward the fruit of no longer being subject to rebirth, some toward arhatship, and some toward individual enlightenment. [F.225.b] They encourage some toward [unsurpassed] enlightenment, some toward knowledge of the path, and some toward all-aspect omniscience. {Ki.VIII: 54} Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they dispense material gifts to beings and through skillful means establish them in unsurpassed security. This, Subhūti, is a wonderful and marvelous attribute of bodhisattva great beings.

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

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

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

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

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

“Subhūti, it is so! It is so,” replied the Blessed One. “Bodhisattva great beings will also attain all-aspect omniscience.”532

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

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

“What is the distinction?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“If you ask what are the eight sense fields of mastery, they are as follows:533 The first sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner forms regards subtle external forms,534 along with pleasant colors and unpleasant colors, but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The second sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner forms regards gross external forms, along with pleasant colors and unpleasant colors, but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The third sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards subtle external forms, pleasant colors, and unpleasant colors, but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. [F.230.a] The fourth sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards gross external forms, pleasant colors, and unpleasant colors, but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The fifth sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards blue external forms, blue colors, and blue reflections‍—blue hues that are as blue, for example, as the flax blossom or [blue] cloth made in Vārāṇasī‍—but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The sixth sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards yellow external forms, yellow colors, and yellow reflections‍—yellow hues that are as yellow, for example, as the cassia flower or [yellow] cloth made in Vārāṇasī‍—but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. {Ki.VIII: 59} The seventh sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards red external forms, red colors, and red reflections‍—red hues that are as red, for example, as the pentapetes flower or [red] cloth made in Vārāṇasī‍—but understands these forms, having attained mastery over them, and sees them, having attained mastery over them. The eighth sense field of mastery refers to the [miraculous] perceptual transformation that ensues when one who perceives inner formlessness regards white external forms, white colors, and white reflections‍—white hues that are as white, for example, as the lights of the [morning] star Venus or [white] cloth made in Vārāṇasī‍— [F.230.b] but understands these forms, having attained mastery over them, and sees them, having attained mastery over them.

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

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

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

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

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

“Subhūti, if you ask what constitute the ten powers of the tathāgatas, in this regard, Subhūti, they are as follows: (1) The tathāgatas definitively know that phenomena that are possible are indeed possible. They definitively know that phenomena that are impossible are indeed impossible. (2) They definitively know through contingencies and causes the maturation of the past, future, and present actions [of beings], and of those who undertake such actions. {Ki.VIII: 60} (3) They definitively know various realms and their multiple constituents. (4) They definitively know the diverse volitions and multiple volitions of other beings and other individuals. (5) They definitively know whether the acumen of other beings and other individuals is superior or inferior. (6) They definitively know the paths that lead anywhere. (7) They definitively know [with respect to other beings and other individuals] the faculties, powers, branches of enlightenment, meditative concentrations, aspects of liberation, meditative stabilities, formless absorptions, and defiled or purified mental states that they have established. (8)535 They definitively know with pure divine clairvoyance, surpassing the sight of human beings, [all the circumstances of] beings‍—they perceive their deaths and rebirths, how they proceed to blissful realms and inferior realms, with pleasant or unpleasant complexions, positive or negative attributes, and how they proceed in accordance with their past actions. (9) They can recollect former lives in their many facets, recollecting a single past life, and from that recollecting anything up to a hundred past lives, a thousand past lives, a hundred thousand past lives, or even a hundred billion trillion past lives. Recollecting even an eon, they can also recollect up to a hundred eons, many hundreds of eons, many thousands of eons, many hundreds of thousands of eons, and even many hundred billion trillions of eons. [F.231.b] They can recollect and make statements about aspects of many former lives, along with their whereabouts and circumstances, saying, ‘I was such [an individual]. My name was this. My family was this. My clan was this. This was the food I ate. This was the duration I lived. The limits of my lifespan were of that extent.’ And, ‘After I died and transmigrated, I was born as so-and-so, and then after dying and transmigrating I have been born here.’ (10) They definitively know the liberation of mind, the liberation of wisdom, and the state that is free from contaminants because all contaminants have ceased. As such they know that these beings conduct themselves physically in negative ways, these conduct themselves verbally in negative ways, these conduct themselves mentally in negative ways, these deprecate the noble ones, these hold wrong views, and for such reasons once their body has perished they will fall into negative, inferior realms and be reborn in the hells. These beings, on the other hand, conduct themselves physically in positive ways, these conduct themselves verbally in positive ways, these conduct themselves mentally in positive ways, these do not deprecate the noble ones, these hold genuine views, and for such reasons, once their body has perished, they will proceed to the blissful exalted realms and be reborn among the gods. These ten are the powers of the tathāgatas. [F.232.a]

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

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

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

(4) “When I claim to have shown the path that leads to realizing the emancipation of the noble and that will genuinely bring an end to suffering for those who make use of it, if some virtuous ascetic, brahmin, god, demon, Brahmā, or any other creature should say that even if one emphasizes this [path], suffering will not cease, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found ease and dwell in it. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned in the world, in conformity with the Dharma, by any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else! [F.233.a] These four are called the fearlessnesses.536

“If you ask what constitute the four kinds of exact knowledge of the tathāgatas, they comprise exact knowledge of meanings, exact knowledge of dharmas, exact knowledge of their language and lexical explanations, and exact knowledge of their eloquent expression. If you ask what these entail, they respectively refer to meanings, to dharmas, to language and lexical explanations, and to eloquent expression.537

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

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

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

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

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

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

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

“If you ask what are the thirty-two major marks of a great person that the tathāgatas have, they are as follows: (1) They have hands and feet that are marked with the motif of the wheel. (2) They have feet that are well positioned. (3) They are endowed with hands and feet that are webbed. (4) They have hands and feet that are tender and soft. (5) They have seven prominent parts [the backs of the legs, the arms, the shoulders, and the nape]. (6) They have long toes and fingers. (7) They are endowed with broad heels. (8) They have a body that is tall and upright. (9) They have legs that are ample, [making the ankle bones inconspicuous]. (10) Their limbs have body hairs that curl upward. (11) They are endowed with calves resembling those of Śarabha Aiṇeya, the king of ungulates. (12) They are endowed with arms that reach down the thighs when standing upright. (13) They are endowed with a contracted male organ. (14) They are endowed with a golden complexion. (15) They are endowed with skin of extremely delicate complexion. (16) They are endowed with head hair that grows distinctly, curling to the right. (17) Their face is adorned with a hair ringlet [between the eyebrows]. (18) Their torso resembles that of a lion.538 (19) They are endowed with amply curved and elegant shoulders. (20) They are endowed with extremely broad collarbones. (21) They are endowed with a superior organ of taste. (22) They are endowed with a girth like the banyan tree. (23) They are endowed with the uṣṇīṣa on the crown of the head. (24) They are endowed with an extremely long [and slender] tongue. (25) They are endowed with the divine voice of Brahmā. (26) They are endowed with lion-like jaws. (27) They are endowed with extremely white teeth. (28) They are endowed with extremely even teeth. (29) They are endowed with close-fitting teeth. (30) They are endowed with a full set of forty even teeth. (31) The whites of their eyes and dark pupils are sharply demarcated. (32) They have eyelashes like those of a cow.

“Concerning these [thirty-two major marks], (1) the tathāgatas’ hands and feet are marked with the motif of a wheel with a thousand spokes, {Ki.VIII: 62} a hub, and a circumference, which are complete in all respects, as if they had been carved from bone or ivory. That is how their hands and feet are marked with the motif of the wheel. (2) Their feet are well positioned since the two soles of the feet evenly touch the ground, without wobbling. [F.235.a] (3) They are endowed with hands and feet that are webbed in that their fingers and toes are webbed together in the manner of the king of swans. (4) They have hands and feet that are tender and soft—they are extremely soft and tender, like a ball of tree cotton. (5) They are endowed with seven prominent parts in that the arms, legs, shoulders, and nape are amply formed. (6) They have long toes and fingers in that their fingers and toes are [unusually] long. (7) They are endowed with broad heels in that their heels are [unusually] long. (8) They have a body that is tall and upright as they are [unusually] tall, exceeding seven cubits in height. (9) They have legs that are ample in that the kneecaps and ankle bones are inconspicuous. (10) Their limbs have body hairs that curl upward as their hairs point upward, curling to the right. (11) They are endowed with calves resembling those of Śarabha Aiṇeya, the king of ungulates, in that their calves are tapered and round like the calves of the ungulate Aiṇeya, or like bamboo or grass stems. (12) They are endowed with arms that reach down the thighs when standing upright, since, standing upright and without bending down, the palms of both hands can touch the kneecaps. (13) They are endowed with a contracted male organ, their male organ being sheathed in an aesthetically pleasing manner, like a thoroughbred elephant or a thoroughbred horse. (14) They are endowed with a golden complexion in that they have a color resembling the purest gold. (15) They are endowed with skin of extremely delicate complexion as it is delicate and smooth in complexion, like the purest gold or silver, such that no dust adheres to their body. (16) They are endowed with hairs that grow distinctly, curling to the right, their body hairs being well separated and growing distinctly and not in twos. (17) Their face is adorned with a hair ringlet in that they are embellished with a hair ringlet between the eyebrows that is as [white] in color as a water lily, the moon, milk, or hoarfrost, with a luminosity surpassing even a hundred suns and moons. (18) Their torso resembles that of a lion,539 being [unusually] large. (19) They are endowed with amply curved and elegant shoulders, these being tightly articulated [F.235.b] with the neck and amply rounded. (20) They are endowed with extremely broad collarbones, their collarbones being well formed, like polished golden door bolts. (21) They are endowed with a superior organ of taste because no disorders of wind, bile, or phlegm impair it, and its consciousness is matchless. (22) They are endowed with a girth like the banyan tree in that the length of their body is proportionate to its width. (23) They are endowed with the uṣṇīṣa on the crown of the head with the head being proportionate, well formed, and elegant, and the uṣṇīṣa being round and excellent, coiled to the right. (24) They are endowed with an extremely long and slender tongue in that the tongue is extremely long, and it resembles the color of the petals of a red lotus flower. (25) They are endowed with the divine voice of Brahmā, their voice being like that of Brahmā or the kalaviṅka bird. (26) They are endowed with lion-like jaws in that their jaws are well formed, beautifully developed like the surface of a mirror, and pleasant. (27) They are endowed with extremely white teeth, as they have teeth that are extremely white like water lilies or fragments of conch. (28) They are endowed with extremely even teeth, their teeth being positioned neither too high nor too low. (29) They are endowed with close-fitting teeth in that their teeth are without gaps between them. (30) They are endowed with a full set of forty even teeth in that the upper and lower sets are not crooked. (31) They have eyes of which the whites of the eye and dark pupil are sharply demarcated, those light and dark parts of the eyes being distinct, utterly pure, and uncovered by redness. {Ki.VIII: 63} (32) They have eyelashes like those of a cow in that the upper and lower lashes are well positioned and untangled.

“In this regard, (1) they have hands and feet that are marked with the motif of the wheel because they have received and accompanied spiritual teachers, sat listening to the Dharma, and paid their respects to temples, stūpas, and so forth. This is a prior indication that they will have an extremely large assembly. (2) They have feet that are well positioned because they have been steadfast in their commitments. This is a prior indication that they will be unswerving and extremely steadfast. [F.236.a] (3) They are endowed with hands and feet that are webbed because they have become familiar with the four attractive qualities—generosity, pleasant speech, purposeful activity, and harmony. This is a prior indication that they will swiftly gather [disciples]. (4–5) They have hands and feet that are tender and soft and they are endowed with seven prominent parts because they have granted the enjoyment of delicious food, delicacies, and drink. These two are prior indications that they will receive delicious food, delicacies, and drink. (6–8) They have long toes and fingers, broad heels, and a body that is tall and upright because they have released [living creatures] from bondage, acted in the service of living things, and renounced the killing of living creatures. These are prior indications that they will have a long lifespan. (9–10) They have legs that are well rounded, [making the ankle bones inconspicuous,] and their limbs have body hairs that curl upward because they have adopted virtuous attributes and, having grasped them, enhanced them, without permitting them to be eclipsed. These are prior indications that they will possess attributes that do not degenerate. (11) They are endowed with calves resembling those of Śarabha Aiṇeya, the king of ungulates, because they have acted in the service of classical learning and the arts [in particular], they have donated [works] to others, and they have acquired them themselves. This is a prior indication that they will swiftly acquire [such works]. (12) They are endowed with arms that reach down the thighs when standing upright because, when asked for the property and wealth that they possessed, they have given it without dismay and without refusing to do so. This is a prior indication that they will possess and master resources. (13) They are endowed with a contracted male organ because they have exhorted associates, friends, allies who do not live apart, and those beings who do live apart to practice chastity, and they have guarded words of secrecy. This is a prior indication that they will have many [spiritual] heirs. (14–15) They are endowed with a golden complexion and skin of extremely delicate complexion because they have donated seats, clothing, houses, palaces, and excellent dwellings. These two are prior indications that they will acquire seats, clothing, houses, palaces, and excellent dwellings. (16–17) They are endowed with hairs that grow distinctly, curling to the right, and their face is adorned with a hair ringlet [between the eyebrows] because they have abandoned social diversions, and served, revered, and obeyed their superiors, including preceptors, masters, parents, and siblings, in the appropriate manner. [F.236.b] These are prior indications that they will be peerless. (18–19) Their torso resembles that of a lion and they are endowed with amply curved and elegant shoulders because they neither speak unpleasant words nor do they scold anyone, but maintain harmony, speaking pleasant words with eloquence. These are prior indications that they will be invincible. (20–21) They are endowed with extremely broad collarbones and a superior organ of taste because they have donated medicines, aid, medical treatment, {Ki.VIII: 64} and beneficial foods to invalids. These are prior indications that they will have few illnesses. (22–23) They are endowed with a girth like the banyan tree, and the uṣṇīṣa on the crown of the head, because they have themselves given to others and previously dispensed the things that others have wished for, including meadows, retinues, beverages, pools, bridges spanning places hard to cross, food, garlands, platforms, and temples. These are prior indications that they will acquire great dominion. (24–25) They are endowed with an extremely long and slender tongue and the divine voice of Brahmā because over a long time they have spoken pleasant, gentle, and comforting words. These two are prior indications that they will possess speech endowed with five qualities, which comprise [speech that is] (i) comprehensible and sensible, (ii) delightful to hear and lacking in discord, (iii) deep and melodious, (iv) clear and pleasant to the ears, and (v) undisturbed and lucid. (26) They are endowed with lion-like jaws because for a long time they have abandoned nonsensical chatter and speak in a timely manner. This is a prior indication that their words will be heard by all. (27–28) They are endowed with extremely white teeth and extremely even teeth because they have engaged in pure livelihood through both acts of service and words that are without contempt. [F.237.a] These are prior indications that they will have an entourage that has previously been assembled. (29–30) They are endowed with close-fitting teeth and a full set of forty even teeth because over a long time they have spoken words that are true and without slander. These are prior indications that they will not be separated from their entourage. (31–32) They have [deep blue eyes] in which the light and dark parts are distinct, and they have eyelashes like those of a cow, because they gaze [upon beings] with eyes devoid of attachment, hatred, and delusion, without considering their defects, as if embracing them on their lap [like a mother]. These are prior indications that they will be beautiful in all respects. Subhūti, these are the thirty-two major marks of a great person that the tathāgatas possess.

“If you ask what constitute the tathāgatas’ eighty minor marks, they are as follows:540 (1) The lord buddhas are endowed with copper-colored nails—that is to say, they are detached from any conditioning. (2) The lord buddhas are endowed with glossy nails—indicating that they have a mind intent on bringing spiritual and temporal well-being to [all] beings, resembling the love of friendship. (3) The lord buddhas are endowed with elevated nails—indicating that they emerge within high families and clans. (4) The lord buddhas are endowed with round fingers and toes—indicating that their conduct is without the inadmissible transgressions. (5) The lord buddhas are endowed with compact fingers and toes—indicating that they have absolutely amassed the roots of virtuous action. (6) The lord buddhas are endowed with tapering fingers and toes—indicating that they have gradually accomplished the roots of virtuous action. (7) The lord buddhas are endowed with inconspicuous blood vessels and nerves—indicating that their actions of body, speech, and mind and their livelihoods are very detached. (8) The lord buddhas are endowed with blood vessels and nerves that are unknotted—indicating that they are liberated from the knots of afflicted mental states. (9) The lord buddhas are endowed with inconspicuous ankles—indicating that they possess the qualities of being utterly detached. (10) [F.237.b] The lord buddhas are endowed with legs that are well proportioned—indicating that they are liberated from all imbalances. {Ki.VIII: 65} (11) The lord buddhas are endowed with the gait of a lion—indicating that they are lions among men. (12) The lord buddhas are endowed with the gait of an elephant—indicating that they are elephants among men. (13) The lord buddhas are endowed with the gait of a swan—indicating that they move through space like the king of swans. (14) The lord buddhas are endowed with the gait of a leading bull—indicating that they are leaders among men. (15) The lord buddhas are endowed with a gait turning to the right—indicating that they have acquired the path of harmony. (16) The lord buddhas are endowed with an elegant gait—indicating that they are elegant to behold. (17) The lord buddhas are endowed with a steady gait—indicating that their mind is never erratic. (18) The lord buddhas are endowed with a body that is most excellent—indicating that they display the attributes of pure ethical discipline. (19) The lord buddhas are endowed with a body that is utterly refined—indicating that they have utterly refined negative attributes. (20) The lord buddhas are endowed with a body that is tapering—indicating that they gradually reveal their attributes. (21) The lord buddhas are endowed with a body that is utterly clean—indicating that they have cleanliness of body, speech, and mind. (22) The lord buddhas are endowed with a body that is utterly soft—indicating that they have a mind that is naturally gentle. (23) The lord buddhas are endowed with a body that is utterly pure—indicating that they have a mind that is naturally pure. (24) The lord buddhas are endowed with utterly perfect minor marks—indicating that their doctrine and discipline are utterly perfect. (25) The lord buddhas [F.238.a] are endowed with a large and beautiful body—indicating that they reveal enlightened attributes that are expansive and noble. (26) The lord buddhas are endowed with a well-proportioned body—indicating that they have a mind that regards all beings as the same. (27) The lord buddhas are endowed with an utterly youthful body—indicating that they reveal the doctrine that is supremely gentle. (28) The lord buddhas are endowed with a body that is not bent over—indicating that they have a mind that is never discouraged. (29) The lord buddhas are endowed with a body that is extremely compact—indicating that they have purified all the roots of nonvirtuous action. (30) The lord buddhas are endowed with a body that is extremely firm—indicating that they have utterly vanquished and ended the recurrence [of rebirth]. (31) The lord buddhas are endowed with elegant and beautiful limbs and appendages—indicating that they excellently reveal the links and subsidiary links of dependent origination. (32) The lord buddhas are endowed with undimmed and pure sense perception—indicating that their vision is utterly pure. (33) The lord buddhas are endowed with a round abdomen—indicating that they have disciples who maintain ethical discipline. (34) The lord buddhas are endowed with an extremely well-shaped abdomen—indicating that they have utterly refined all the defects of cyclic existence. (35) The lord buddhas are endowed with an abdomen that is not wrinkled—indicating that they have conquered the mound of pride. (36) The lord buddhas are endowed with an evenly shaped abdomen—indicating that they have averted the cessation of phenomena. (37) The lord buddhas are endowed with a navel that is deep—indicating that they have utterly comprehended the profound Dharma. (38) The lord buddhas are endowed with a navel that curls to the right—indicating that they have disciples who maintain harmony. (39) The lord buddhas are endowed with [a body] that is beautiful in all respects—indicating that their disciples form a saṅgha that is beautiful in all respects. (40) [F.238.b] The lord buddhas are utterly chaste in their habitual conduct—indicating that they have a mind that is utterly chaste. (41) The lord buddhas are endowed with a body that is unblemished by moles—indicating that they possess the Dharma and Vinaya that are divorced from the teaching of negative attributes. (42) The lord buddhas are endowed with hands that are extremely soft like tree cotton—indicating that they teach the Dharma whereby lightness [of body], like tree cotton, is attained. (43) The lord buddhas have hands with brilliant lines—indicating that they have acquired the status of a great ascetic owing to their loving kindness for kinsmen, and ordinary people. (44) The lord buddhas have hands with deep lines—indicating that they are extremely profound and steadfast. (45) The lord buddhas have hands with long lines—indicating that they teach the expansive doctrine of tolerance. (46) The lord buddhas are endowed with a face that is not too long—indicating that they establish and make known the topics of training in not too long a time. (47) The lord buddhas are endowed with a face that appears like a form being reflected—indicating that they have reflections that spread forth in the world. (48) The lord buddhas are endowed with a tongue that is extremely soft—indicating that they have first gently mollified and then disciplined [their disciples]. (49) The lord buddhas are endowed with a tongue that is extremely slender—indicating that they possess a mass of subtle enlightened attributes. (50) The lord buddhas are endowed with a tongue that is extremely red—indicating that the profundity of their Dharma and Vinaya is hard for ordinary attached persons to estimate. (51) The lord buddhas are endowed with a voice like the trumpeting of an elephant or the roar of a dragon—indicating that they are without trepidation, just like the trumpeting of an elephant or the roar of a dragon. (52) The lord buddhas are endowed with speech that is pleasant, gentle, and comforting—indicating that they have disciples whose speech is pleasant, gentle, and comforting. (53) The lord buddhas are endowed with teeth that are extremely round—indicating that they have transcended the fetters of the rebirth process. (54) [F.239.a] The lord buddhas are endowed with teeth that are sharp—indicating that they discipline living creatures who are sharp. (55) The lord buddhas are endowed with teeth that are extremely white—indicating that their Dharma and Vinaya are extremely pure. (56) The lord buddhas are endowed with teeth that are even—indicating that they are evenly established in the [bodhisattva] levels. (57) The lord buddhas are endowed with teeth that are tapering—indicating that they teach the Dharma in which clear realization gradually emerges. (58) The lord buddhas are endowed with a nose that is prominent—indicating that they are seated on the prominent mountain of wisdom. (59) The lord buddhas are endowed with a nose that is extremely clean—indicating that they have as disciples persons who are clean. (60) The lord buddhas are endowed with eyes that are long—indicating that they have the attributes of the buddhas that are perfectly vast. (61) The lord buddhas are endowed with eyes that are pure—indicating that their vision is extremely pure. (62) The lord buddhas are endowed with eyelashes that are dense—indicating that they have amassed a large congregation of beings. {Ki.VIII: 67} (63) The lord buddhas are endowed with eyes like lotus petals, in which the light and dark parts are distinct—indicating that they delight gods, asuras, human beings, and the foremost of youth with their eyes like lotus petals, in which the white sclera and dark iris are distinct. (64) The lord buddhas are endowed with long eyebrows—indicating that they always have an expansive vision. (65) The lord buddhas are endowed with soft eyebrows—indicating that they are expert in gentle discipline. (66) The lord buddhas have eyebrows with hairs of even length—indicating that they understand all faults. (67) The lord buddhas have shiny eyebrows—indicating that they discipline persons to be mollified with the moist oil of the roots of virtuous action. (68) [F.239.b] The lord buddhas are endowed with excellent ears and long earlobes—indicating that they have extensive understanding of the supreme phenomenon. (69) The lord buddhas are endowed with ears of equal size—indicating that they have triumphed over the continuum of afflicted mental states. (70) The lord buddhas are endowed with sense organs of hearing that are undiminished—indicating that they discipline beings of undiminished aspiration. (71) The lord buddhas are endowed with a forehead that is well formed—indicating that they have refined all aspects of the view. (72) The lord buddhas are endowed with a forehead that is broad—indicating that they absolutely discipline those expounding opposing arguments. (73) The lord buddhas are endowed with a head that is very broad—indicating that they have absolutely perfected genuine aspirations. (74) The lord buddhas are endowed with hair as black as a bee—indicating that they have averted the bees of the sense objects. (75) The lord buddhas are endowed with thick hair—indicating that they have ended the latent impulses that are abandoned through [the paths of] insight and cultivation. (76) The lord buddhas are endowed with soft hair—indicating that their gentle mind comprehends the essence of the teaching. (77) The lord buddhas are endowed with untangled hair—indicating that they have a mind that is always undisturbed. (78) The lord buddhas are endowed with smooth hair—indicating that they are utterly devoid of harsh speech. (79) The lord buddhas are endowed with fragrant hair—indicating that they have established living creatures in harmony with the perfumed flowers of the branches of enlightenment. (80) The lord buddhas have hands and feet adorned with the glorious śrīvatsa motif, the auspicious svāstika motif, and the nandyāvarta motif. [F.240.a] Subhūti, these constitute the eighty minor marks of the tathāgatas, arhats, completely awakened buddhas.541

“So it is, Subhūti, that the explaining, teaching, and demonstrating of attributes such as these to others is called the gift of the supramundane doctrine. It is in this manner, Subhūti, that bodhisattva great beings attract beings with material gifts and the gift of the Dharma. This, Subhūti, is indeed a wonderful and marvelous doctrine of bodhisattva great beings.

“Subhūti, if you ask how bodhisattva great beings attract beings with their pleasant speech, in this regard, Subhūti, bodhisattva great beings attract beings through the six perfections. Thus, it is by means of the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom—all these six perfections—that bodhisattva great beings attract beings through their pleasant speech. If you ask why, it is because there are no virtuous attributes that are not subsumed in these six perfections. It is in this manner, Subhūti, that bodhisattva great beings attract beings through their pleasant speech.542

“Subhūti, if you ask how bodhisattva great beings attract beings through their purposeful activity, in this regard, Subhūti, bodhisattva great beings attract beings through their purposeful activity by means of these six perfections. If you ask why, it is because there are no virtuous attributes that are not subsumed in these six perfections. It is in this manner, Subhūti, [F.240.b] that bodhisattva great beings attract beings through their purposeful activity.543

“Subhūti, if you ask how bodhisattva great beings attract beings through their harmony, in this regard, Subhūti, bodhisattva great beings attract beings through their harmony by means of these six perfections. If you ask why, it is because there are no virtuous attributes that are not subsumed in these six perfections. It is in this manner, Subhūti, that bodhisattva great beings attract beings through their harmony. This too, Subhūti, is a wonderful and marvelous doctrine of bodhisattva great beings.544

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they instruct other bodhisattva great beings and teach them the Dharma, saying, ‘Come here, noble children! May you become skilled in the formation of syllables! That is to say, may you become skilled in the formation of a single syllable! May you become skilled in the formation of anything from two syllables up to the forty-two syllables!545 May you realize all the natural expressions [of speech] that are refined through a single syllable. May you realize all the natural expressions [of speech] that are refined through two syllables. {Ki.VIII: 68} May you realize all the natural expressions [of speech] that are refined through anything up to forty-two syllables! May you cultivate the gathering of anything up to and including forty-two syllables in a single syllable! May you cultivate the gathering of a single syllable in the forty-two syllables!’

“Subhūti, those bodhisattva great beings should be skilled in cultivating the gathering of the forty-two syllables in a single syllable, [F.241.a] and they should be skilled in cultivating the gathering of a single syllable within the forty-two syllables. When in that manner they have mastered the formation of syllables, they should then become skilled in the formation of [speech] that is without syllables. For example, Subhūti, the tathāgatas, arhats, completely awakened buddhas are skilled in the Dharma and skilled in syllables, and since they are skilled in the Dharma and skilled in syllables, they teach through multiple syllables the Dharma that is without syllables. And yet, Subhūti, that Dharma is not quite divorced from the form of the syllables. This too, Subhūti, is a wonderful and marvelous doctrine of bodhisattva great beings, which is not shared in common with any of the śrāvakas or pratyekabuddhas.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if, owing to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end, beings, too, are absolutely nonapprehensible, nor indeed is the Dharma apprehensible, and nor indeed is the entity of the Dharma apprehensible, then, Blessed Lord, how do bodhisattva great beings practice the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity? How do they practice the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions? How do they practice the thirty-seven factors conducive to enlightenment? How do they practice the fourteen aspects of emptiness?546 How do they practice the meditative stabilities of emptiness, signlessness, and wishlessness? How do they practice the eight aspects of liberation? [F.241.b] How do they practice the nine serial steps of meditative absorption, the ten powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, the thirty-two major marks of a great person, and the eighty excellent minor marks? How do they then maintain the six extrasensory powers that originate from the ripening [of past actions] and teach the Dharma to beings?

“In this regard, beings are not apprehended, nor is the concept ‘being’ even apprehended. Since beings are not apprehended, physical forms are not apprehensible. Since beings are not apprehended, feelings, perceptions, formative predispositions, and consciousness are not apprehensible. Since beings are not apprehended, [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are not apprehensible. Since beings are not apprehended, [the goals], up to and including all-aspect omniscience, are not apprehensible. Since beings are not apprehended, the thirty-two major marks of a great person are not apprehensible, and the eighty excellent minor marks are not apprehensible. Since beings are not apprehensible, beings are not discerned. Physical forms are not discerned. Feelings, perceptions, formative predispositions, and consciousness are not discerned. [The causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are not discerned. [The goals], up to and including all-aspect omniscience, are not discerned. The thirty-two major marks of a great person are not discerned, and the eighty excellent minor marks are not discerned. {Ki.VIII: 69} If one were to ask why, Blessed Lord, it is because when bodhisattva great beings practice the perfection of wisdom in that manner, if even the nature of a bodhisattva is not apprehended, how could the factors conducive to enlightenment possibly be apprehended!” [F.242.a]

“Subhūti, it is so! It is so,” replied the Blessed One. “Subhūti, it is because beings are not apprehended that the emptiness of internal phenomena should be known, the emptiness of external phenomena should be known, the emptiness of both external and internal phenomena should be known, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, should be known. [It is because beings are not apprehended that] the emptiness of the aggregates should be known, the emptiness of the sensory elements should be known, the emptiness of the sense fields should be known, the emptiness of the links of dependent origination should be known, the emptiness of the [noble] truths should be known, the emptiness of the self should be known, the emptiness of beings should be known, and the emptiness of life forms, living beings, life, living creatures, individual personalities, human beings, persons, actors, agents, petitioners, instigators, experiencers, instigators of experience, knowers, and viewers should be known. [It is because beings are not apprehended that] the emptiness of the applications of mindfulness should be known, and that the emptiness of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path should be known. [It is because beings are not apprehended that] the emptiness of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas should be known. [It is because beings are not apprehended that] the emptiness of the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, [F.242.b] the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment should be known. [It is because beings are not apprehended that] the emptiness of knowledge of the path and all-aspect omniscience should be known. [It is because beings are not apprehended that] the emptiness of the buddhafields should be known, the emptiness of the buddhas should be known, and the emptiness of the bodhisattvas should be known.

“In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, having seen all phenomena as emptiness, they teach the Dharma to beings who have resorted to erroneous views. Just as they do not at all engage with those aspects of emptiness, they teach [the Dharma] accordingly. Perceiving in this way, they know all phenomena to be without obscuration, and then, without disturbing anything at all and without dualizing, they indeed teach [this Dharma], exactly as it is. Subhūti, just as when an emanation of the tathāgatas projects many tens of millions of phantoms, some of whom engage in the perfection of generosity toward beings, and some engage in the perfection of ethical discipline, some in the perfection of tolerance, some in the perfection of perseverance, some in the perfection of meditative concentration, and some in the perfection of wisdom; while some engage in the four meditative concentrations, some in the four immeasurable attitudes, some in the four formless absorptions, some in the thirty-seven factors conducive to enlightenment, some in the four truths of the noble ones, some in the eight aspects of liberation, some in the nine serial steps of meditative absorption, some in emptiness, signlessness, {Ki.VIII: 70} and wishlessness, and some in the five extrasensory powers; while some engage in all the meditative stabilities and some in all the dhāraṇī gateways, [F.243.a] some in the ten powers of the tathāgatas, some in the four fearlessnesses, some in the four kinds of exact knowledge, some in great loving kindness, some in great compassion, and some in the eighteen distinct qualities of the buddhas; and while some engage in the fruit of entering the stream to nirvāṇa, some engage in the fruit of being destined for only one more rebirth [within cyclic existence], some in the fruit of not being reborn [within cyclic existence], some in arhatship, some in individual enlightenment, and some in [the other goals], up to and including all-aspect omniscience, do you think, Subhūti, that that emanation would have differentiated anything at all?”

“No, Blessed Lord!”

“Similarly, Subhūti,” continued the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they teach the Dharma to beings, and after releasing them from erroneous views, they establish them definitively [on the bodhisattva levels] in a manner that is neither bound nor liberated. If you ask why, Subhūti, it is because physical forms are neither bound nor liberated. Feelings, perceptions, formative predispositions, and consciousness are neither bound nor liberated. [The attributes and goals], up to and including all-aspect omniscience, are neither bound nor liberated. Nor does the nonbondage and nonliberation of physical forms constitute physical forms. The nonbondage and nonliberation of feelings, perceptions, formative predispositions, and consciousness do not constitute consciousness [and so forth]. The nonbondage and nonliberation of [the attributes and goals], up to and including all-aspect omniscience, do not constitute all-aspect omniscience [and so forth]. If you ask why, it is because physical forms are absolutely pure. Feelings, perceptions, formative predispositions, and consciousness are absolutely pure. [F.243.b] [The attributes and goals], up to and including all-aspect omniscience, are absolutely pure.

“So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they do teach the Dharma to beings, but they do not apprehend beings. Bodhisattva great beings do not apprehend anything, and they dwell without apprehending anything. They dwell in a nondwelling manner with respect to the emptiness of physical forms; in a nondwelling manner with respect to the emptiness of feelings, perceptions, formative predispositions, and consciousness; and without apprehending anything at all with respect to the emptiness of [the attributes and goals], up to and including all-aspect omniscience. That is to say, in no respect do they dwell in conditioned or unconditioned phenomena. If you ask why, it is because they do not apprehend any such essential nature in which they should dwell. Nonentities do not dwell in nonentity. Intrinsic entities do not dwell in intrinsic entities, nor do extraneous entities dwell in extraneous entities. If you ask why, it is because they are all nonapprehensible, and that which is nonapprehensible does not dwell in anything at all. So it is that when bodhisattva great beings practice the perfection of wisdom, they thoroughly distinguish all these attributes in accordance with all the [aforementioned] aspects of emptiness. {Ki.VIII: 71}

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner should not denigrate the lord buddhas, bodhisattva great beings, pratyekabuddhas, śrāvakas, or any of the sublime beings. If you ask why, it is because those lord buddhas, those bodhisattva great beings, those pratyekabuddhas, and those śrāvakas, too, [F.244.a] all attain realization in pursuit of this reality; and, having attained realization in pursuit of this reality, they also teach the Dharma to beings, and they do not transcend the reality of all phenomena. If you ask why, Subhūti, it is because the realm of phenomena is not transcended; the real nature and the very limit of reality are not transcended. If you ask why, it is because they are without any essential nature that might be transcended.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, if in that manner the realm of phenomena is not transcended, and the real nature and the very limit of reality are also not transcended, then are physical forms not one thing and the realm of phenomena another, the real nature another, and the very limit of reality another? Are feelings, perceptions, formative predispositions, and consciousness not one thing and the realm of phenomena another, the real nature another, and the very limit of reality another? Are [the attributes and goals], up to and including all-aspect omniscience, not one thing and the realm of phenomena another, the real nature another, and the very limit of reality another?”

“Subhūti, that is not so!” replied the Blessed One. “It is not the case that physical forms are one thing and the realm of phenomena another, the real nature another, and the very limit of reality another. It is not the case that feelings, perceptions, formative predispositions, and consciousness are one thing and the realm of phenomena another, the real nature another, and the very limit of reality another. It is not the case that [the attributes and goals], up to and including all-aspect omniscience, are one thing and the realm of phenomena another, the real nature another, and the very limit of reality another.” [F.244.b]

“Blessed Lord, if physical forms are not one thing, and the realm of phenomena another, the real nature another, and the very limit of reality another; and if feelings, perceptions, formative predispositions, and consciousness are not one thing and the realm of phenomena another, the real nature another, and the very limit of reality another; and if [the attributes and goals], up to and including all-aspect omniscience, are not one thing and the realm of phenomena another, the real nature another, and the very limit of reality another, {Ki.VIII: 72} then how would the fruits of any attributes be established? How would the positive and negative ripening of positive and negative attributes cause beings to experience happiness and suffering—that is to say, how would the negative ripening of negative attributes cause them to experience suffering in the hells, the animal realm, and the world of Yama, and how would the positive ripening of positive attributes cause them to experience the happiness of gods and humans? How would the neither positive nor negative ripening of neither positive nor negative attributes establish them in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, or unsurpassed, complete enlightenment?”

“Subhūti,” replied the Blessed One, “the systematic presentation of the [various] fruits may be disclosed when relative truth is taken as the standard, but the systematic presentation of the fruits cannot be disclosed through ultimate truth. If you ask why, it is because [in ultimate truth] phenomena cannot be conceived, cannot be described, and are without conventional terms. So the true existence of name and the true existence of form are nonarising, unceasing, without affliction, and without purification. This is the emptiness of the unlimited and the emptiness of that which has neither beginning nor end.” [F.245.a]

“Blessed Lord, if the systematic presentation of the fruits is dependent on relative truth and not ultimate truth, would not all ordinary people also attain the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment?”

“Subhūti,” replied the Blessed One, “do ordinary people understand relative truth or ultimate truth? If they do understand, they would also be established in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment. On the contrary, Subhūti, ordinary people are without the path and also without the systematic presentation of the path. Since they do not even cultivate the path, how could ordinary people possibly establish the fruits! Rather, Subhūti, it is the sublime individuals who are endowed with the path. Since it is they who cultivate the path, it is these sublime individuals who partake of the systematic presentation of the fruits.”

“Blessed Lord, will the fruit then be attained by those who have cultivated the path, or is the fruit attainable?”

“No, Subhūti!” replied the Blessed One. “The fruit will not be attained by those who have cultivated the path, nor indeed is the fruit attainable through the path. Subhūti, the fruit will not be attained without cultivating the path, but neither is the fruit attainable through the path, and the fruit will not be attained without abiding on the path. It is in this way, Subhūti, [F.245.b] that when bodhisattva great beings practice the perfection of wisdom, they may through skill in means establish beings in the fruit, but the fruit is not established by having eradicated conditioned elements or unconditioned elements.”

“Blessed Lord, if the fruit is not established by eradicating conditioned or unconditioned elements, then when the Blessed One says that the fruit of entering the stream to nirvāṇa is consequent on having renounced the three fetters, that the fruit of being destined for only one more rebirth is consequent on having reduced the desires and malice associated with [the realm of] desire, that the fruit of no longer being subject to rebirth is consequent on having renounced the five fetters associated with the lower realms [of desire], that arhatship is consequent on having renounced the five fetters associated with the higher realms [of form and formlessness], that individual enlightenment is consequent on having understood that all phenomena whatsoever originating from causes are phenomena that will cease, and that complete enlightenment is consequent on having abandoned all afflicted mental states associated with reincarnation through the continuity of propensities, how should I understand the Blessed One’s statement that the fruit of conditioned and unconditioned phenomena is not established by eradicating them?”

“Subhūti,” asked the Blessed One in return, “are the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment conditioned, or unconditioned?”

“Blessed Lord, all these are unconditioned.”

“Well then, Subhūti, can unconditioned phenomena be eradicated?” asked the Blessed One.

“No, Blessed Lord!”

The Blessed One asked further, “Subhūti, [F.246.a] when noble sons or noble daughters realize that conditioned and unconditioned phenomena have one defining characteristic, namely that they are without defining characteristics, at that time do you think that they eradicate anything at all that is conditioned or unconditioned?” {Ki.VIII: 74}

“No, Blessed Lord!”

“Similarly, Subhūti,” continued the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, owing to the emptiness of internal phenomena, and owing to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity, they do not teach the Dharma to beings by eradicating anything. They themselves do not become fixated on anything at all‍—whether the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, absorption in the sphere of infinite space, absorption in the sphere of infinite consciousness, absorption in the sphere of nothing-at-all, absorption in the sphere of neither perception nor nonperception, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble [eightfold] path, the meditative concentrations, the immeasurable attitudes, the formless absorptions,547 the eight aspects of liberation, [F.246.b] the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the distinct qualities of the buddhas, or [the goals], up to and including all-aspect omniscience.

“Since they are without fixation, they remain unattached to anything at all. This is just as when the emanations of a tathāgata dispense generosity‍—they remain unattached to the fruit of that generosity and do not experience the fruit of that generosity. In addition, even though they may dispense generosity in order that all beings might attain final nirvāṇa, and also cultivate the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, as well as contaminated and uncontaminated attributes, or mundane, supramundane, conditioned, and unconditioned attributes, even so they remain unattached to the fruits of these conditioned and unconditioned attributes [and so forth], and they do not experience the fruits of these conditioned and unconditioned attributes [and so forth]. Apart from that, they may cultivate the conditioned and unconditioned attributes in order that all beings might attain final nirvāṇa. In the same way, Subhūti, bodhisattva great beings practice the six perfections and all those attributes, but they do not dwell in and are unattached to anything at all. If you ask why, [F.247.a] it is because they thoroughly comprehend the defining characteristic of phenomena, of which all phenomena partake.”