“Because the earth element cannot be found, this ‘earth element’ is a mere name; because the water element cannot be found, this ‘water element’ is a mere name; because the fire element cannot be found, this ‘fire element’ is a mere name; because the wind element cannot be found, this ‘wind element’ is a mere name; because the space element cannot be found, this ‘space element’ is a mere name; and because the consciousness element cannot be found, this ‘consciousness element’ is a mere name.
“Because ignorance cannot be found, this ‘ignorance’ is a mere name; because formative predispositions cannot be found, this ‘formative predispositions’ is a mere name; because consciousness cannot be found, this ‘consciousness’ is a mere name; because name and form cannot be found, this ‘name and form’ is a mere name; because the six sense fields cannot be found, this ‘six sense fields’ is a mere name; because sensory contact cannot be found, this ‘sensory contact’ is a mere name; because sensation cannot be found, this ‘sensation’ is a mere name; because craving cannot be found, this ‘craving’ is a mere name; because grasping cannot be found, this ‘grasping’ is a mere name; because the rebirth process cannot be found, this ‘rebirth process’ is a mere name; because birth cannot be found, this ‘birth’ is a mere name; and because aging and death cannot be found, this ‘aging and death’ is a mere name.
“Because the perfection of generosity cannot be found, this ‘perfection of generosity’ is a mere name; because the perfection of ethical discipline cannot be found, this ‘perfection of ethical discipline’ is a mere name; because the perfection of tolerance cannot be found, this ‘perfection of tolerance’ is a mere name; because the perfection of perseverance cannot be found, this ‘perfection of perseverance’ is a mere name; because the perfection of meditative concentration cannot be found, this ‘perfection of meditative concentration’ is a mere name; and because the perfection of wisdom cannot be found, this ‘perfection of wisdom’ is a mere name.
“Because the emptiness of internal phenomena cannot be found, this ‘emptiness of internal phenomena’ is a mere name; because the emptiness of external phenomena cannot be found, this ‘emptiness of external phenomena’ is a mere name; because the emptiness of external and internal phenomena cannot be found, this ‘emptiness of external and internal phenomena’ is a mere name; because the emptiness of emptiness cannot be found, this ‘emptiness of emptiness’ is a mere name; because the emptiness of great extent cannot be found, this ‘emptiness of great extent’ is a mere name; because the emptiness of ultimate reality cannot be found, this ‘emptiness of ultimate reality’ is a mere name; because the emptiness of conditioned phenomena cannot be found, this ‘emptiness of conditioned phenomena’ is a mere name; because the emptiness of unconditioned phenomena cannot be found, this ‘emptiness of unconditioned phenomena’ is a mere name; because the emptiness of the unlimited cannot be found, this ‘emptiness of the unlimited’ is a mere name; because the emptiness of that which has neither beginning nor end cannot be found, this ‘emptiness of that which has neither beginning nor end’ is a mere name; because the emptiness of nonexclusion’ cannot be found, this ‘emptiness of nonexclusion’ is a mere name; because the emptiness of inherent nature cannot be found, this ‘emptiness of inherent nature’ is a mere name; because the emptiness of all phenomena cannot be found, this ‘emptiness of all phenomena’ is a mere name; because the emptiness of intrinsic defining characteristics cannot be found, this ‘emptiness of intrinsic defining characteristics’ is a mere name; because the emptiness of nonentities cannot be found, this ‘emptiness of nonentities’ is a mere name; because the emptiness of essential nature cannot be found, this ‘emptiness of essential nature’ is a mere name; and because the emptiness of an essential nature of nonentities cannot be found, this ‘emptiness of an essential nature of nonentities’ is a mere name.
“Because the applications of mindfulness cannot be found, this ‘four applications of mindfulness’ is a mere name; because the correct exertions cannot be found, this ‘four correct exertions’ is a mere name; because the supports for miraculous ability cannot be found, this ‘four supports for miraculous ability’ is a mere name; because the faculties cannot be found, this ‘five faculties’ is a mere name; because the powers cannot be found, this ‘five powers’ is a mere name; because the branches of enlightenment cannot be found, this ‘seven branches of enlightenment’ is a mere name; and because the path cannot be found, this ‘noble eightfold path’ is a mere name.
“Because the truths of the noble ones cannot be found, this ‘four truths of the noble ones’ is a mere name; because the meditative concentrations cannot be found, this ‘four meditative concentrations’ is a mere name; because the immeasurable attitudes cannot be found, this ‘four immeasurable attitudes’ is a mere name; because the formless absorptions cannot be found, this ‘four formless absorptions’ is a mere name; because the liberations cannot be found, this ‘eight liberations’ is a mere name; because the serial steps of meditative absorption cannot be found, this ‘nine serial steps of meditative absorption’ is a mere name; and because the emptiness, signlessness, and wishlessness gateways to liberation cannot be found, this ‘emptiness, signlessness, and wishlessness gateways to liberation’ is a mere name.
“Because the extrasensory powers cannot be found, this ‘extrasensory powers’ is a mere name; because the meditative stabilities cannot be found, this ‘meditative stabilities’ is a mere name; and because the dhāraṇī gateways cannot be found, this ‘dhāraṇī gateways’ is a mere name; because the powers of the tathāgatas cannot be found, this ‘ten powers of the tathāgatas’ is a mere name; because the fearlessnesses cannot be found, this ‘four fearlessnesses’ is a mere name; because the kinds of exact knowledge cannot be found, this ‘four kinds of exact knowledge’ is a mere name; because great compassion cannot be found, this ‘great compassion’ is a mere name; and because the distinct qualities of the buddhas cannot be found, this ‘eighteen distinct qualities of the buddhas’ is a mere name.
“Because the real nature cannot be found, this ‘real nature’ is a mere name; because the unmistaken nature cannot be found, this ‘unmistaken real nature’ is a mere name; because the one and only nature cannot be found, this ‘one and only real nature’ is a mere name; because the reality of phenomena cannot be found, this ‘reality of phenomena’ is a mere name; because the realm of phenomena cannot be found, this ‘realm of phenomena’ is a mere name; because the abiding nature of phenomena cannot be found, this ‘abiding nature of phenomena’ is a mere name; because the maturity of phenomena cannot be found, this ‘maturity of phenomena’ is a mere name; because the very limit of reality cannot be found, this ‘very limit of reality’ is a mere name; because enlightenment cannot be found, this ‘enlightenment’ is a mere name; and because the buddhas cannot be found, this ‘buddhas’ is a mere name. It is in this way, Venerable Śāradvatīputra, that bodhisattva great beings are said to be ‘mounted on the Great Vehicle.’
“Moreover, Venerable Śāradvatīputra, bodhisattva great beings, commencing from the time when they first set their mind on enlightenment until they are seated at the site of enlightenment, perfect all the extrasensory powers and bring beings to maturity. In order to serve, respect, honor, and worship the lord buddhas by the appropriate means of worshiping and serving them, they proceed from buddhafield to buddhafield. They listen to just this doctrine of this Bodhisattva Vehicle, in the presence of those lord buddhas. Having mounted on this Bodhisattva Vehicle, they proceed from buddhafield to buddhafield. They refine a buddhafield and bring beings to maturity, but they are without even the notion of a buddhafield, they are without even the notion of beings, and they are without even the notion of a buddha. Abiding on the level of nonduality, they acquire at will as many bodily forms as will facilitate their appropriate acts for the welfare of beings. Until they attain the knowledge of one with all-aspect omniscience, they will never be separated from that vehicle. And having attained the knowledge of one with all-aspect omniscience, they also turn the wheel of the Dharma that cannot be turned by any śrāvakas or pratyekabuddhas, or by anyone in the world with its gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or nonhumans.
“Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ Having fully awakened to unsurpassed, perfect, complete enlightenment, the lord buddhas who are residing in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, extol their good qualities, proclaiming their fame and shouting out loud that ‘such and such a bodhisattva great being, in such and such a world system, mounted on the Great Vehicle, the Unsurpassed Vehicle, the Supreme Vehicle, has attained all-aspect omniscience, and having attained all-aspect omniscience turns the wheel of the Dharma.’ It is in this way, venerable Śāradvatīputra, that bodhisattva great beings are said to be ‘mounted on the Great Vehicle.’ ”
Then Venerable Subhūti inquired of the Blessed One, “Blessed Lord, you say ‘they have donned great armor, they have donned the great armor.’ What, Blessed Lord, is the extent of the great armor that bodhisattva great beings have donned?”
The Blessed One then said to the venerable Subhūti, “Subhūti, here bodhisattva great beings, having donned the great armor of the Great Vehicle—that is, having donned the armor of the perfection of generosity, having donned armor of the perfection of ethical discipline, having donned the armor of the perfection of tolerance, having donned the armor of the perfection of perseverance, having donned the armor of the perfection of meditative concentration, and having donned the armor of the perfection of wisdom; having donned the armor of the emptiness of internal phenomena, having donned the armor of the emptiness of external phenomena, having donned the armor of the emptiness of external and internal phenomena, having donned the armor of the emptiness of emptiness, having donned the armor of the emptiness of great extent, having donned the armor of the emptiness of ultimate reality, having donned the armor of the emptiness of conditioned phenomena, having donned the armor of the emptiness of unconditioned phenomena, having donned the armor of the emptiness of the unlimited, having donned the armor of the emptiness of that which has neither beginning nor end, having donned the armor of the emptiness of nonexclusion, having donned the armor of the emptiness of inherent nature, having donned the armor of the emptiness of all phenomena, having donned the armor of the emptiness of intrinsic defining characteristics, having donned the armor of the emptiness of that which cannot be apprehended, having donned the armor of the emptiness of nonentities, having donned the armor of the emptiness of essential nature, and having donned the armor of the emptiness of an essential nature of nonentities; having donned the armor of the applications of mindfulness, having donned the armor of the correct exertions, having donned the armor of the supports for miraculous ability, having donned the armor of the faculties, having donned the armor of the powers, having donned the armor of the branches of enlightenment, and having donned the armor of the noble eightfold path; having donned the armor of the four truths of the noble ones, having donned the armor of the meditative concentrations, having donned the armor of the immeasurable attitudes, having donned the armor of the formless absorptions, having donned the armor of the liberations, having donned the armor of the serial steps of meditative absorption, having donned the armor of the emptiness, signlessness, and wishlessness gateways to liberation, having donned the armor of the extrasensory powers, having donned the armor of the meditative stabilities, and having donned the armor of the dhāraṇī gateways; having donned the armor of the powers of the tathāgatas, having donned the armor of the fearlessnesses, having donned the armor of the kinds of exact knowledge, having donned the armor of great compassion, having donned the armor of the eighteen distinct qualities of the buddhas, and having donned the armor of all-aspect omniscience and donned the armor of the body of a buddha—expansively fill up the great billionfold world system with light. That is to say, they expansively fill up the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, with light; expansively fill up the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, with light; and expansively fill up the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, with light.
“They cause this great billionfold world system to shake intensely in six ways.445 That is to say, they cause the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; cause the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways; and cause the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, to shake intensely in six ways.
“Having extinguished all the masses of fire in the hells, as many as there are, in this great billionfold world system they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world of the beings in the animal worlds, as many as there are, in this great billionfold world system they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings in the animal worlds have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds, and having arisen from those animal worlds they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the world of Yama of the beings in the worlds of Yama, as many as there are, in this great billionfold world system they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings in the worlds of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those worlds of Yama, and having arisen from those worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves.
“Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having extinguished all the masses of fire in the hells, as many as there are, in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those denizens of the hells have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those hells, and having arisen from those hells they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves.
“Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves. Having pacified all the sufferings of the animal world and of the world of Yama of the beings born in the animal world and in the world of Yama, as many as there are, in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, they raise their voices and shout out loud, ‘Homage to the tathāgatas, arhats, perfectly complete buddhas!’ At that time, when those beings born in the animal world and in the world of Yama have heard the sound buddha, they find joy and happiness, and through their joy and happiness arise from those animal worlds and worlds of Yama, and having arisen from those animal worlds and worlds of Yama they are reborn in buddhafields where the lord buddhas are residing and maintaining themselves.
“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up the hells, the animal realms, and the Yama worlds, and, having conjured them up in that manner, were to proclaim the word Buddha, proclaim the word Dharma, and proclaim the word Saṅgha to those beings in those inferior realms, causing those they have conjured up to arise from the hells, the animal realms, and the Yama worlds through the word Buddha, the word Dharma, and the word Saṅgha, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have caused any beings to arise from the hells, the animal realms, or the Yama worlds?”
“No, Blessed Lord,” answered Subhūti.
“In the same way, Subhūti,” said the Blessed One, “although bodhisattva great beings have liberated immeasurable, countless beings in the world systems of the ten directions from the three inferior realms, there are no beings at all who have been liberated. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’
“Moreover, Subhūti, bodhisattva great beings who have donned the great armor dwell in the perfection of generosity and emanate a great billionfold world system made of beryl. Having emanated it made of beryl in that manner, they emanate the dominion of a wheel-turning emperor. Having emanated the dominion of an imperial monarch in that manner, they give food to those in need of nourishment, and they give drink to those in need of drink, give vehicles to those in need of vehicles, give clothing to those in need of clothing, give flowers to those in need of flowers, give garlands to those in need of garlands, give incense to those in need of incense, give unguents to those in need of unguents, give lodgings to those in need of lodgings, give homes to those in need of homes, give sustenance to those in need of sustenance, give resources to those in need of resources, give medications to those in need of medications used to treat ill health, and give gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver, up to giving whatever resources might be needed. Having given food to those in need of nourishment, given drink to those in need of drink, given vehicles to those in need of vehicles, given clothing to those in need of clothing, given flowers to those in need of flowers, given garlands to those in need of garlands, given incense to those in need of incense, given unguents to those in need of unguents, given lodgings to those in need of lodgings, given homes to those in need of homes, given sustenance to those in need of sustenance, given resources to those in need of resources, given medications to those in need of medications used to treat ill health, and given gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver, up to having given whatever resources might be needed, they then teach those beings the Dharma—just this Dharma endowed with the six perfections. Those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.
“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large group of people and were to give food to those in need of nourishment, give drink to those in need of drink, give vehicles to those in need of vehicles, give clothing to those in need of clothing, give flowers to those in need of flowers, give garlands to those in need of garlands, give incense to those in need of incense, give unguents to those in need of unguents, give lodgings to those in need of lodgings, give homes to those in need of homes, give sustenance to those in need of sustenance, give resources to those in need of resources, give medications to those in need of medications owing to ill health, and give gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver, up to giving whatever resources might be needed, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would actually have given anything to any being?”
“No, Blessed Lord!” answered Subhūti.
“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings, having emanated the dominion of an imperial monarch, give food to those in need of nourishment, give drink to those in need of drink, give vehicles to those in need of vehicles, give clothing to those in need of clothing, give flowers to those in need of flowers, give garlands to those in need of garlands, give incense to those in need of incense, give unguents to those in need of unguents, give lodgings to those in need of lodgings, give homes to those in need of homes, give sustenance to those in need of sustenance, give resources to those in need of resources, give medications to those in need of medications used to treat ill health, and give gems, pearls, beryl, conch, quartz, coral, gold, and silver to those who need gems, pearls, beryl, conch, quartz, coral, gold, and silver, up to giving whatever resources might be needed, but they have not given anything to any being. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’
“Moreover, Subhūti, bodhisattva great beings dwell in the perfection of ethical discipline and intentionally take birth in the family of an imperial monarch. Dwelling as mighty lords in the family of an imperial monarch, they establish beings on the path of the ten virtuous actions. They establish beings in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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, and the noble eightfold path; the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four truths of the noble ones, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas. These beings, too, will never be separated from this teaching of the Dharma until they have fully awakened to unsurpassed, perfect, complete enlightenment.
“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large gathering of people and establish those beings on the path of the ten virtuous actions, or establish those beings in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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, and the noble eightfold path; the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four truths of the noble ones, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have established any beings on the path of the ten virtuous actions, or would have established them in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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, and the noble eightfold path; the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four truths of the noble ones, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas?”
“No, Blessed Lord,” answered Subhūti.
“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish immeasurable, countless beings on the path of the ten virtuous actions, and establish those beings in the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, 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, and the noble eightfold path; the emptiness, signlessness, and wishlessness gateways to liberation, the eight liberations, the nine serial steps of meditative absorption, the four truths of the noble ones, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas, but they do not establish any beings in them at all. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’
“Moreover, Subhūti, bodhisattva great beings dwelling in the perfection of tolerance unite all beings with the perfection of tolerance and establish them in it. Subhūti, if you ask in what way bodhisattva great beings, dwelling in the perfection of tolerance, unite all beings with the perfection of tolerance and establish them in it, in this regard, Subhūti, commencing from the time when they first set their mind on enlightenment, bodhisattva great beings don their armor, thinking, ‘I should not let my mind become disturbed even just a bit, even once, even if all beings hit me with stones and sticks, or strike me with weapons,’ and they also establish all beings in such tolerance.
“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large gathering of people, uniting them with the perfection of tolerance and establishing them in it, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would have established any beings in the perfection of tolerance?”
“No, Blessed Lord,” answered Subhūti.
“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish immeasurable, countless beings in the perfection of tolerance, but they do not establish any beings at all in the perfection of tolerance. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’
“Moreover, Subhūti, bodhisattva great beings dwelling in the perfection of perseverance encourage, secure, and establish all beings in the perfection of perseverance. Subhūti, if you ask in what way bodhisattva great beings, dwelling in the perfection of perseverance, encourage, secure, and establish all beings in the perfection of perseverance, Subhūti, here those bodhisattva great beings, with their minds set on and directed toward all-aspect omniscience, encourage, secure, and establish all beings in physical and mental perseverance.
“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large gathering of people, and then encourage, secure, and establish them in physical and mental perseverance, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in physical and mental perseverance?”
“No, Blessed Lord,” answered Subhūti.
“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish immeasurable, countless beings in physical and mental perseverance, but they do not establish any beings at all in physical and mental perseverance. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’
“Moreover, Subhūti, bodhisattva great beings dwelling in the perfection of meditative concentration encourage, secure, and establish all beings in the perfection of meditative concentration. Subhūti, if you ask in what way bodhisattva great beings dwelling in the perfection of meditative concentration encourage, secure, and establish all beings in the perfection of meditative concentration, Subhūti, if those bodhisattva great beings abide in just the way things are, in the reality of all phenomena, and do not observe any phenomena to be distracted or not distracted, they dwell in the perfection of meditative concentration. They encourage, secure, and establish all beings, too, in a perfection of meditative concentration like that, and those whom they thus encourage, until they have fully awakened to unsurpassed, perfect, complete enlightenment, will never become separated from the perfection of meditative concentration.
“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large gathering of people and then establish them in the perfection of meditative concentration, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of meditative concentration?”
“No, Blessed Lord,” answered Subhūti.
“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish all beings in the perfection of meditative concentration, but they do not establish any beings at all in the perfection of meditative concentration. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’
“Moreover, Subhūti, bodhisattva great beings dwelling in the perfection of wisdom encourage, secure, and establish all beings in the perfection of wisdom. Subhūti, if you ask in what way bodhisattva great beings dwelling in the perfection of meditative concentration encourage, secure, and establish all beings in the perfection of wisdom, Subhūti, here, when those bodhisattva great beings practice the perfection of wisdom, they do not apprehend any phenomena that may be arising or ceasing, defiled or purified, proximate or remote. That, Subhūti, is how bodhisattva great beings dwell in the perfection of wisdom, and they encourage, secure, and establish all beings, too, in a perfection of wisdom like that.
“Subhūti, if, as an analogy, an illusionist or the apprentice of an illusionist, standing at a crossroads, in the presence of a large gathering of people, were to conjure up a large gathering of people and then encourage, secure, and establish them in the perfection of wisdom, do you think, Subhūti, that this illusionist or the apprentice of an illusionist would establish any beings in the perfection of wisdom?”
“No, Blessed Lord,” answered Subhūti.
“In the same way, Subhūti,” said the Blessed One, “bodhisattva great beings establish all beings in the perfection of wisdom, but they do not establish any beings at all in the perfection of wisdom. If you ask why, Subhūti, it is because this is just the way things are, given the illusory nature of phenomena. It is in this way, Subhūti, that bodhisattva great beings are said to have ‘donned the great armor.’
“Moreover, Subhūti, bodhisattva great beings, having donned the great armor, proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma—that is to say, these very six perfections—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.
“Moreover, Subhūti, bodhisattva great beings, having donned the great armor, proceed to the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, and, just as they themselves dwell in the perfection of generosity, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of generosity; just as they themselves dwell in the perfection of ethical discipline, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of ethical discipline; just as they themselves dwell in the perfection of tolerance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of tolerance; just as they themselves dwell in the perfection of perseverance, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of perseverance; just as they themselves dwell in the perfection of meditative concentration, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of meditative concentration; and just as they themselves dwell in the perfection of wisdom, they similarly encourage, secure, and establish all beings, as many as there are in those world systems, in the perfection of wisdom. They teach the Dharma—that is to say, these very six perfections—and those beings, too, on hearing this Dharma, will never be separated from the six perfections until they have fully awakened to unsurpassed, perfect, complete enlightenment.