The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, since all phenomena are like a dream, are nonentities, with the essential nature of nonentity, and empty of intrinsic defining characteristics, how will there be a detailed presentation that ‘these are virtuous phenomena and these are nonvirtuous phenomena, these are mundane phenomena and these are supramundane phenomena, these are contaminated phenomena and these are uncontaminated phenomena, and these are conditioned phenomena and these are unconditioned phenomena,’ and that ‘these serve as the cause for actualizing the fruit of having entered the stream, these serve as the cause¹²²⁰ for actualizing the fruit of once-returner, these serve as the cause for actualizing the fruit of non-returner, these serve as the cause for actualizing the fruit of arhatship, these serve as the cause for actualizing individual enlightenment, and these serve as the cause for actualizing unsurpassed, perfect, complete enlightenment?’

“Since all phenomena are like an echo, like an optical aberration, like an illusion, like a mirage, and like a magical display, and are nonentities, with the essential nature of nonentity, and empty of intrinsic defining characteristics, how will there be a detailed presentation that ‘these are virtuous phenomena and these are nonvirtuous phenomena, these are mundane phenomena and these are supramundane phenomena, these are contaminated phenomena and these are uncontaminated phenomena, and these are conditioned phenomena and these are unconditioned phenomena,’ and that ‘these serve as the cause for actualizing the fruit of having entered the stream, these serve as the cause for actualizing the fruit of once-returner, these serve as the cause for actualizing the fruit of non-returner, these serve as the cause for actualizing the fruit of arhatship, these serve as the cause for actualizing individual enlightenment, and these serve as the cause for actualizing unsurpassed, perfect, complete enlightenment’?”

“Subhūti,” replied the Blessed One, “here foolish ordinary people who have not studied apprehend dreams and apprehend the seeing of dreams; apprehend echoes and apprehend the hearing of echoes; apprehend optical aberrations and apprehend the seeing of optical aberrations; apprehend illusions and apprehend the seeing of illusions; apprehend mirages and apprehend the seeing of mirages; and apprehend magical displays and also apprehend the seeing of magical displays.

“Having apprehended dreams and apprehended the seeing of dreams, apprehended echoes and apprehended the hearing of echoes, apprehended optical aberrations and apprehended the seeing of optical aberrations, apprehended illusions and apprehended the seeing of illusions, apprehended mirages and apprehended the seeing of mirages, and apprehended magical displays and apprehended the seeing of magical displays, they accumulate virtuous formative predispositions through body, speech, and mind; accumulate nonvirtuous formative predispositions through body, speech, and mind; and accumulate meritorious, nonmeritorious, and immovable¹²²¹ formative predispositions through body, speech, and mind.

“Therefore, bodhisattva great beings who practice the perfection of wisdom abiding in the two emptinesses‍—the emptiness of the unlimited and the emptiness of that which has neither beginning nor end‍—teach beings the Dharma, that, ‘These three realms are empty. In them there are no physical forms, or feelings, or perceptions, or formative predispositions, or consciousness, or sense fields, or sensory elements. This is a dream, this is an echo, this is an optical aberration, this is an illusion, this is a mirage, and this is a magical display. There are no aggregates, sense fields, or sensory elements there. There is no dream or seeing of dreams, no echo or hearing of echoes, no optical aberration or seeing of optical aberrations, no illusion or creation of illusions, no mirage or seeing of mirages, and no emanation or seeing of emanations there. All these phenomena are nonentities with the essential nature of nonentity, but you still perceive aggregates when there are no aggregates, perceive sense fields when there are no sense fields, and perceive sensory elements when there are no sensory elements. Given that all these phenomena are dependent originations, are arising from error, and have been grasped through the maturation of past actions, why do you still perceive all phenomena, which are not real bases, as real bases?’

“When bodhisattva great beings practice the perfection of wisdom with skill in means, they turn miserly beings away from miserliness and connect them with the perfection of generosity. Their generosity with gifts becomes the cause of their great enjoyment of resources. Having moved them on¹²²² from that, they connect them with the perfection of ethical discipline. The adopting of ethical discipline, furthermore, becomes the cause for them to take birth in the exalted realms.¹²²³ Having moved them on from that, they connect them with meditative stability. The meditative stability, furthermore, becomes the cause for them to take birth in the world of Brahmā. Having moved them on from that, they connect them with first meditative concentration. Having moved them on from the first meditative concentration, they connect them with the second meditative concentration. Having moved them on from the second meditative concentration, they connect them with third meditative concentration. Having moved them on from the third meditative concentration, they connect them with fourth meditative concentration. Having moved them on from the fourth meditative concentration, they connect them with absorption in the sphere of infinite space. Having moved them on from absorption in the sphere of infinite space, they connect them with absorption in the sphere of infinite consciousness. Having moved them on from absorption in the sphere of infinite consciousness, they connect them with absorption in the sphere of nothing-at-all. Having moved them on from absorption in the sphere of nothing-at-all, they connect them with absorption in the sphere of neither perception nor nonperception.

“Having separated¹²²⁴ them in many ways from the inferior generosity and fruit of generosity, they give them relief, and cause them to enter, and secure¹²²⁵ them in, the expanse of nirvāṇa where there is no remainder of the aggregates. Having separated them in many ways from the inferior ethical discipline and fruit of ethical discipline they give them relief, and cause them to enter, and secure them in, the expanse of nirvāṇa where there is no remainder of the aggregates. Having separated them in many ways from the inferior meditative stability and fruit of meditative stability they give them relief, and cause them to enter, and secure them in, the expanse of nirvāṇa where there is no remainder of the aggregates.

“They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in¹²²⁶ the four applications of mindfulness. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the four correct exertions. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the four supports for miraculous ability. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the five faculties. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the five powers. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the seven branches of enlightenment. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the noble eightfold path. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the four truths of the noble ones. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the four meditative concentrations. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the four immeasurable attitudes. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the four formless absorptions. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the eight liberations. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the nine serial steps of meditative absorption. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the emptiness, signlessness, and wishlessness gateways of liberation. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the extrasensory powers. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the meditative stabilities. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the dhāraṇī gateways. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the ten powers of the tathāgatas. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the four fearlessnesses. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the four kinds of exact knowledge. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in great loving kindness. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in great compassion. They instruct them in, encourage them in, fill them with enthusiasm for, cause them to delight in, subdue them in, cause them entry into, and secure them in the eighteen distinct qualities of the buddhas.

“Through these uncontaminated, immaterial, impossible to indicate, unimpeded phenomena, they secure in the fruit of having entered the stream those who strive toward the fruit of having entered the stream. They secure in the fruit of once-returner those who strive toward the fruit of once-returner. They secure in the fruit of non-returner those who strive toward the fruit of non-returner. They secure in arhatship those who strive toward arhatship. They secure in individual enlightenment those who strive toward individual enlightenment. They describe to and instruct, encourage, fill with enthusiasm, cause delight, subdue, cause entry into, and secure in the path to enlightenment those who strive toward unsurpassed, perfect, complete enlightenment.

“It is in that manner, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they make a presentation of all phenomena that are like a dream, like an echo, like an optical aberration, like an illusion, like a mirage, like a magical display, without a real basis, with an essential nature of nonentity, and empty of intrinsic defining characteristics.”

The Blessed One having said that, the venerable Subhūti then said to him, “Blessed Lord, how wonderful and marvelous it is that when bodhisattva great beings practice this profound perfection of wisdom they make a presentation of all phenomena that are of the essential nature of nonentity, and are the emptiness of the unlimited and the emptiness of that which has neither beginning nor end, saying, ‘These are virtuous phenomena and these are nonvirtuous phenomena, these are mundane phenomena and these are supramundane phenomena, these are contaminated phenomena and these are uncontaminated phenomena, and these are conditioned phenomena and these are unconditioned phenomena,’ and that ‘these become the cause¹²²⁷ for actualizing the fruit of having entered the stream, these become the cause for actualizing the fruit of once-returner, these become the cause for actualizing the fruit of non-returner, these become the cause for actualizing the fruit of arhatship, these become the cause for actualizing individual enlightenment, and these become the cause for actualizing unsurpassed, perfect, complete enlightenment!’ ”

The venerable Subhūti having said that, the Blessed One then said to him, “It is so, Subhūti, it is so. It is wonderful and marvelous that when bodhisattva great beings practice this profound perfection of wisdom accordingly, they make a presentation of all phenomena that are of the essential nature of nonentity, and are the emptiness of the unlimited and the emptiness of that which has neither beginning nor end, saying, ‘These are virtuous phenomena and these are nonvirtuous phenomena, these are mundane phenomena and these are supramundane phenomena, these are contaminated phenomena and these are uncontaminated phenomena, and these are conditioned phenomena and these are unconditioned phenomena,’ and that ‘these become the cause for actualizing the fruit of having entered the stream, these become the cause for actualizing the fruit of once-returner, these become the cause for actualizing the fruit of non-returner, these become the cause for actualizing the fruit of arhatship, these become the cause for actualizing individual enlightenment, and these become the cause for actualizing unsurpassed, perfect, complete enlightenment.’

“Even though, Subhūti, you might understand the wondrous and marvelous Dharma of bodhisattva great beings, it is not easy for all the śrāvakas and pratyekabuddhas to repay the favor of those bodhisattva great beings. All of you still cannot surpass this Dharma of the bodhisattva great beings.”

Subhūti then asked, “Blessed Lord, what is this wonderful and marvelous Dharma of bodhisattva great beings who practice the perfection of wisdom, which all the śrāvakas and pratyekabuddhas do not have?”

“Subhūti, because of that, you should listen carefully and pay attention,” replied the Blessed One. “I will explain. Subhūti, here, when bodhisattva great beings practice the perfection of wisdom, established in the six perfections that derive from maturation, established in all the emptinesses that derive from maturation, established in thirty-seven factors conducive to enlightenment that derive from maturation, established in the four truths of the noble ones that derive from maturation, established in the four meditative concentrations that derive from maturation, established in the four immeasurable attitudes that derive from maturation, established in the four formless absorptions that derive from maturation, established in the eight liberations that derive from maturation, established in the nine serial steps of meditative absorption that derive from maturation, established in the emptiness, signlessness, and wishlessness gateways to liberation that derive from maturation, established in the five extrasensory powers that derive from maturation, established in the meditative stabilities that derive from maturation, established in the dhāraṇī gateways that derive from maturation, established in the ten powers of the tathāgatas that derive from maturation, established in the four fearlessnesses that derive from maturation, established in the four kinds of exact knowledge that derive from maturation, established in great loving kindness that derives from maturation, established in great compassion that derives from maturation, and established in the eighteen distinct qualities of the buddhas that derive from maturation, they proceed to the world systems of the cardinal and intermediate directions and benefit with generosity those beings who benefit from generosity, benefit with ethical discipline those beings who benefit from ethical discipline, benefit with tolerance those beings who benefit from tolerance, benefit with perseverance those beings who benefit from perseverance, benefit with meditative concentration those beings who benefit from meditative concentration, and benefit with wisdom those beings who benefit from wisdom; benefit with the first meditative concentration those beings who benefit from the first meditative concentration, benefit with the second meditative concentration those beings who benefit from the second meditative concentration, benefit with the third meditative concentration those beings who benefit from the third meditative concentration, and benefit with the fourth meditative concentration those beings who benefit from the fourth meditative concentration; benefit with the absorption in the sphere of infinite space those beings who benefit from the absorption in the sphere of infinite space, benefit with the absorption in the sphere of infinite consciousness those beings who benefit from the absorption in the sphere of infinite consciousness, benefit with the absorption in the sphere of nothing-at-all those beings who benefit from the absorption in the sphere of nothing-at-all, and benefit with the absorption in the sphere of neither perception nor nonperception those beings who benefit from the absorption in the sphere of neither perception nor nonperception; benefit with loving kindness those beings who benefit from loving kindness, benefit with compassion those beings who benefit from compassion, benefit with empathetic joy those beings who benefit from empathetic joy, and benefit with equanimity those beings who benefit from equanimity; benefit with the four applications of mindfulness those beings who benefit from the four applications of mindfulness, benefit with the four correct exertions those beings who benefit from the four correct exertions, benefit with the four supports for miraculous ability those beings who benefit from the four supports for miraculous ability, benefit with the five faculties those beings who benefit from the five faculties, benefit with the five powers those beings who benefit from the five powers, benefit with the seven branches of enlightenment those beings who benefit from the seven branches of enlightenment, and benefit with the noble eightfold path those beings who benefit from the noble eightfold path; benefit with the four truths of the noble ones those beings who benefit from the four truths of the noble ones, benefit with the eight liberations those beings who benefit from the eight liberations, benefit with the nine serial steps of meditative absorption those beings who benefit from the nine serial steps of meditative absorption, benefit with the meditative stability of emptiness those beings who benefit from the meditative stability of emptiness, benefit with the meditative stability of signlessness those beings who benefit from the meditative stability of signlessness, benefit with the meditative stability of wishlessness those beings who benefit from the meditative stability of wishlessness, benefit with the extrasensory powers those beings who benefit from the extrasensory powers, benefit with the meditative stabilities those beings who benefit from the meditative stabilities, and benefit with the dhāraṇī gateways those beings who benefit from the dhāraṇī gateways; and benefit with the ten powers of the tathāgatas those beings who benefit from the ten powers of the tathāgatas, benefit with the four fearlessnesses those beings who benefit from the four fearlessnesses, benefit with the four kinds of exact knowledge those beings who benefit from the four kinds of exact knowledge, benefit with the eighteen distinct qualities of the buddhas those beings who benefit from the eighteen distinct qualities of the buddhas, benefit with great compassion those beings who benefit from great compassion, benefit with omniscience those beings who benefit from omniscience, benefit with the knowledge of the aspects of the path those beings who benefit from the knowledge of the aspects of the path, and benefit with all-aspect omniscience those beings who benefit from all-aspect omniscience.”

“Blessed Lord, how do bodhisattva great beings benefit beings through generosity?” asked Subhūti.

“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of generosity, they give food to those who want food, drink to those who want drink, transport to those who want transport, garlands to those who want garlands, perfume to those who want perfume, unguents to those who want unguents, clothing to those who want clothing, bedding to those who want bedding, dwellings to those who want dwellings, and jewels, pearls, beryl, conch, quartz, coral, gold, and silver to those who want jewels, pearls, beryl, conch, quartz, coral, gold, and silver, up to giving whatever human resources might be needed. Just as they make offerings and are generous to the tathāgatas, arhats, perfectly complete buddhas, and just as they are generous to pratyekabuddhas, arhats, non-returners, once-returners, and those who have entered the stream, and to those who have behaved perfectly and have practiced perfectly,¹²²⁸ in the same way, with the application of the perception that they are undifferentiated, they give gifts to human beings, and in the same way, to all those beings included in the animal realm and so on. If you ask why, it is because all phenomena are undifferentiated. By being generous with gifts, without differentiating, they attain a phenomenon that is undifferentiated‍—all-aspect omniscience.

“Subhūti, if bodhisattva great beings were to perceive living creatures included within the animal realm as unworthy 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,’ that would not be the Dharma of a bodhisattva. If you ask why, it is because, having set their minds on enlightenment, bodhisattva great beings who think, ‘These beings are worthy beneficiaries of my generosity, but these are not worthy beneficiaries,’ have not set out for unsurpassed, perfect, complete enlightenment. Having benefited from the generosity, they will be born in great and lofty royal families, born in great and lofty priestly families, and born in great and lofty householder families. Having benefited from this same generosity, they will gradually, by means of the three vehicles, attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.

“If the whole mass of living creatures were to request to kill the bodhisattva great beings, those bodhisattva great beings should not change their mind, thinking, ‘Should I give or should I not give’ to them. Instead, they should be generous to those masses of living creatures with an undisturbed mind. If you ask why, it is because they have set out for unsurpassed, perfect, complete enlightenment for the sake of all beings. If they were to discriminate in that manner, those lord buddhas, those bodhisattva great beings, those pratyekabuddhas, arhats, and disciples, as well as the world with its gods, humans, and asuras, would reproach them, saying to them, ‘Who was it, at the start, that prayed again and again “May I be a protector of all beings,” or “May I be their sanctuary, refuge, and ally?” ’ In that manner they would reproach them.

“Moreover, Subhūti, if human or nonhuman beings were to approach bodhisattva great beings, saying, ‘I am a beggar,’ asking for a limb and major organ to be severed, at that time they should not be of two minds, wondering, ‘Should I give or should I not give’ to them. If you ask why, it is because these bodhisattva great beings have intentionally, for the sake of beings, assumed a body, thinking, ‘With this body I will act for the benefit of all beings.’ So, having set their mind, they think, ‘Since I have assumed this body for the sake of these beings, may they carry it off and depart without having to ask.’ Subhūti, it is in this manner that bodhisattva great beings should train in the perfection of wisdom.

“Moreover, Subhūti, when bodhisattva great beings see a beggar, they should think, ‘Since the essential nature of all these phenomena cannot be apprehended, who is it, there, being generous with gifts? To whom should they be given? What should be given?’ If you ask why, it is because these phenomena are empty with the emptiness of the unlimited. As for emptiness, it does not give to anyone and is not relieved of anything.¹²²⁹

“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, or the emptiness of external phenomena, or the emptiness of external and internal phenomena, or the emptiness of emptiness, or the emptiness of great extent, or the emptiness of ultimate reality, or the emptiness of conditioned phenomena, or the emptiness of unconditioned phenomena, or the emptiness of the unlimited, or the emptiness of that which has neither beginning nor end, or the emptiness of nonexclusion, or the emptiness of inherent nature, or the emptiness of all phenomena, or the emptiness of intrinsic defining characteristics, or the emptiness of that which cannot be apprehended, or the emptiness of nonentities, or the emptiness of essential nature, or the emptiness of an essential nature of nonentities. Abiding in those emptinesses, when they are generous with gifts their perfection of generosity will always, without interruption, become complete. When they have completed the perfection of generosity, the thought does not arise that they have been chopped or cut, even though outer and inner phenomena have been chopped or cut.

“Subhūti, when observing the world from here with the buddha eye, in 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 deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the southern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the western direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the northern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the direction below, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the direction above, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings who deliberately journey to the great hells, who, having alleviated the sufferings of the great hells, teach the Dharma to those denizens of the hells by means of three sorts of miraculous power‍—miraculous magical abilities, miraculous revealing, and miraculous instructing. Having alleviated the sufferings of the great hells with their miraculous magical abilities, through miraculous revealing and miraculous instructing those bodhisattva great beings teach the Dharma. By teaching the Dharma with great loving kindness, great compassion, great empathetic joy, and great equanimity, those bodhisattva great beings cause those beings in the hells to resolutely believe in them. Then, having emerged from those great hells, they arise from those great hells, are born as gods or as human beings in accord with their fortune, and gradually put an end to suffering by means of the three vehicles.

“Subhūti, when observing the world from here with the buddha eye, in 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 devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure;¹²³⁰ zealously, not with apathy;¹²³¹ and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the southern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the western direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the northern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the direction below, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Subhūti, when observing the world from here with the buddha eye, in the world systems of the direction above, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings devoting themselves to the lord buddhas. Those bodhisattva great beings venerate those lord buddhas with an intense devotion; with pleasure; without feeling displeasure; zealously, not with apathy; and respectfully, not disrespectfully. Those bodhisattva great beings take up the Dharma taught by those lord buddhas, and having taken it up, they uphold it and never squander it, up until they have fully awakened to unsurpassed, perfect, complete enlightenment.

“Also, Subhūti, when observing the world from here with the buddha eye, in 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 sacrificing themselves for the sake of beings in the animal realm; the limbs and vital organs of these bodhisattva great beings being severed, cut, and scattered in the ten directions; and beings, including those of the animal realm, having fed upon the flesh of those bodhisattva great beings, coming to feel loving kindness toward those bodhisattva great beings. Having acquired loving kindness, they emerge and arise from the animal realm and are born among the gods and human beings. Having been born there, they also please the lord buddhas, devote themselves to the lord buddhas, listen to the Dharma from the lord buddhas, work hard at true reality, and by means of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle‍—gradually attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates. It is in this manner, Subhūti, that bodhisattva great beings who set their minds on unsurpassed, perfect, complete enlightenment, and work hard at true reality, effect many benefits.

“Also, Subhūti, when observing the world from here with the buddha eye, in the world systems of the southern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings sacrificing themselves for the sake of beings in the animal realm; the limbs and vital organs of these bodhisattva great beings being severed, cut, and scattered in the ten directions; and beings, including those of the animal realm, having fed upon the flesh of those bodhisattva great beings, coming to feel loving kindness toward those bodhisattva great beings. Having acquired loving kindness, they emerge and arise from the animal realm and are born among the gods and human beings. Having been born there, they also please the lord buddhas, devote themselves to the lord buddhas, listen to the Dharma from the lord buddhas, work hard at true reality, and by means of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle‍—gradually attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates. It is in this manner, Subhūti, that bodhisattva great beings who set their minds on unsurpassed, perfect, complete enlightenment, and work hard at true reality, effect many benefits.

“Also, Subhūti, when observing the world from here with the buddha eye, in the world systems of the western direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings sacrificing themselves for the sake of beings in the animal realm; the limbs and vital organs of these bodhisattva great beings being severed, cut, and scattered in the ten directions; and beings, including those of the animal realm, having fed upon the flesh of those bodhisattva great beings, coming to feel loving kindness toward those bodhisattva great beings. Having acquired loving kindness, they emerge and arise from the animal realm and are born among the gods and human beings. Having been born there, they also please the lord buddhas, devote themselves to the lord buddhas, listen to the Dharma from the lord buddhas, work hard at true reality, and by means of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle‍—gradually attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates. It is in this manner, Subhūti, that bodhisattva great beings who set their minds on unsurpassed, perfect, complete enlightenment, and work hard at true reality, effect many benefits.

“Also, Subhūti, when observing the world from here with the buddha eye, in the world systems of the northern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings sacrificing themselves for the sake of beings in the animal realm; the limbs and vital organs of these bodhisattva great beings being severed, cut, and scattered in the ten directions; and beings, including those of the animal realm, having fed upon the flesh of those bodhisattva great beings, coming to feel loving kindness toward those bodhisattva great beings. Having acquired loving kindness, they emerge and arise from the animal realm and are born among the gods and human beings. Having been born there, they also please the lord buddhas, devote themselves to the lord buddhas, listen to the Dharma from the lord buddhas, work hard at true reality, and by means of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle‍—gradually attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates. It is in this manner, Subhūti, that bodhisattva great beings who set their minds on unsurpassed, perfect, complete enlightenment, and work hard at true reality, effect many benefits.

“Also, Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings sacrificing themselves for the sake of beings in the animal realm; the limbs and vital organs of these bodhisattva great beings being severed, cut, and scattered in the ten directions; and beings, including those of the animal realm, having fed upon the flesh of those bodhisattva great beings, coming to feel loving kindness toward those bodhisattva great beings. Having acquired loving kindness, they emerge and arise from the animal realm and are born among the gods and human beings. Having been born there, they also please the lord buddhas, devote themselves to the lord buddhas, listen to the Dharma from the lord buddhas, work hard at true reality, and by means of the three vehicles‍—the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle‍—gradually attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates. It is in this manner, Subhūti, that bodhisattva great beings who set their minds on unsurpassed, perfect, complete enlightenment, and work hard at true reality, effect many benefits.