“Also, 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 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 southwestern 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 northwestern 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 direction below, 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 direction above, 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 eastern direction, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“Also, 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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“Also, 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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“Also, 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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“Also, 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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“Also, 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 in those abodes of the pretas, allaying all the sufferings, as many as there are, of beings in the abodes of the pretas, and teaching them the Dharma so that they might abandon miserliness. Those beings there, having come to feel loving kindness toward those bodhisattva great beings, and having emerged from those abodes of the pretas and arisen from those abodes of the pretas, are born through those very roots of virtue in the world of the gods and in the world of human beings. They never become separated from the lord buddhas up until they attain final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates.
“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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated1232 by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends,1233 if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“Also, 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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“Also, 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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“Also, 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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“Also, 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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“Also, 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 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 Nirmāṇarati realm, and the Paranirmitavaśavartin realm. Those gods, having listened to the Dharma from those bodhisattva great beings, by means of the three vehicles, have gradually attained final nirvāṇa, are attaining final nirvāṇa, and will attain final nirvāṇa. There, Subhūti, having set ablaze their celestial palaces, they teach the Dharma to those gods, who are intoxicated by the five attributes of the senses. Knowing they are depressed, they say, ‘Esteemed friends, if all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all conditioned phenomena are selfless, all conditioned phenomena are unstable, all conditioned phenomena are unreliable, and all conditioned phenomena are endowed with the attribute of changing, who could possibly place their trust in conditioned phenomena?’
“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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“Also, Subhūti, when observing the world from here with the buddha eye, in the world systems of the intermediate southeastern direction above, numerous as the grains of sand of the River Gaṅgā, I see that there are bodhisattva great beings separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“Also, 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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“Also, 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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“Also, 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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“Also, 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 separating those beings who are fixated on the view of Brahmā from that view, saying, ‘Esteemed friends, when all phenomena are empty, what view could you be entertaining? When all phenomena are in vain and hollow, what view could you be entertaining?’ It is in this manner, Subhūti, while maintaining great compassion, those bodhisattva great beings teach the Dharma to beings. Subhūti, that is most wonderful. That is the marvelous Dharma of bodhisattva great beings.
“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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“Also, 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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“Also, 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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“Also, 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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“Also, 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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“Also, 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 attracting humankind by means of the four attractive qualities. If you ask what these four are, they are generosity, pleasant speech, purposeful activity, and harmonious activity.
“Subhūti, if you ask how bodhisattva great beings attract beings through generosity, Subhūti, here bodhisattva great beings attract beings through two kinds of gifts. If you ask what these two are, they are the gift of material things and the gift of the Dharma. Subhūti, if you ask how bodhisattva great beings attract beings through material gifts, Subhūti, here in the perfection of wisdom, when bodhisattva great beings practice, they give away gold, silver, jewels, pearls, beryl, conch, quartz, coral, fine gold, food, drink, parasols, clothing, incense, garlands, unguents, bedding, mats, sustenance, women, men, horses, elephants, or themselves, and say, ‘O beings, come here, and carry it off as if it is your own without having to ask. Take it and go!’
“Having been generous with those gifts, they cause them to take refuge in the Buddha, they cause them to take refuge in the Dharma, and they cause them to take refuge in the Saṅgha. They cause some to take up the five trainings, cause some to make the eight-branched confession and restoration, and establish some on the paths of the ten virtuous actions; they establish some in the first meditative concentration, establish some in the second meditative concentration, establish some in the third meditative concentration, and establish some in the fourth meditative concentration; they establish some in loving kindness, establish some in compassion, establish some in empathetic joy, and establish some in equanimity; they establish some in the sphere of infinite space, establish some in the sphere of infinite consciousness, establish some in the sphere of nothing-at-all, and establish some in the sphere of neither perception nor nonperception; they encourage some toward the recollection of the Buddha, encourage some toward the recollection of the Dharma, encourage some toward the recollection of the Saṅgha, encourage some toward the recollection of ethical discipline, encourage some toward the recollection of giving away, and encourage some toward the recollection of the gods; and they encourage some to contemplate the body1234 with the perceptions to do with uncleanliness and so on, and encourage some with the purities.1235 They encourage some toward the four applications of mindfulness, encourage some toward the four correct exertions, encourage some toward the four supports for miraculous ability, encourage some toward the five faculties, encourage some toward the five powers, encourage some toward the seven branches of enlightenment, and encourage some toward the noble eightfold path. They encourage some toward the meditative stabilities of emptiness, signlessness, and wishlessness, encourage some toward the eight liberations, encourage some toward the nine serial steps of meditative absorption, encourage some toward the ten powers of the tathāgatas, encourage some toward the four fearlessnesses, encourage some toward the four kinds of exact knowledge, encourage some toward great loving kindness, encourage some toward great compassion, and encourage some toward the eighteen distinct qualities of the buddhas. They encourage some toward actualization of the thirty-two major marks of a great person, and some toward the eighty minor signs. They encourage some toward the fruit of having entered the stream, encourage some toward the fruit of once-returner, encourage some toward the fruit of non-returner, encourage some toward arhatship, encourage some toward individual enlightenment, encourage some toward the knowledge of the aspects of the path, and encourage some toward all-aspect omniscience.
“Subhūti, that is how, when bodhisattva great beings practice the perfection of wisdom, they give away material gifts to beings and through skillful means establish them in possession of an unsurpassed security.1236 That, Subhūti, is the wonderful and marvelous Dharma 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, Subhūti, these two are the gift of the Dharma: the mundane and the supramundane. Subhūti, if you ask what the mundane gift of the Dharma is, it is the description, explanation, and unerring teaching of mundane phenomena, namely, the impure aspects,1237 the four meditative concentrations, the four pure abidings, the four formless absorptions, and the five extrasensory powers, and, in addition, the mundane phenomena that are shared in common with foolish ordinary people. This, Subhūti, is the mundane gift of the Dharma.
“Subhūti, those bodhisattva great beings, having given that mundane gift of the Dharma, separate1238 them in many ways from taking up those mundane attributes as nonerroneous, and having separated them from them, establish them through skill in means in the attributes of the noble ones and in the fruits of the attributes of the noble ones. If you ask what are the attributes of the noble ones and the fruits of the attributes of the noble ones, 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, and the emptiness, signlessness, and wishlessness gateways to liberation are called the attributes of the noble ones, and the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, and arhatship are the fruits of the attributes of the noble ones.