“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the defilement of desire. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the defilement of desire.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Perceiving the Nature of All Beings. Astute and intelligent, the king was an expert in recognizing the compositions of the faculties of sentient beings. Thus he correctly understood the specific desires of beings yearning for physical form. He would see how those beings suffered from, and were scorched by, their desires for physical forms.
EN
“The king was concerned about finding ways for beings to relinquish their desire for physical forms, and so he thought, ‘What methods might there be for sentient beings to relinquish their present desire for physical forms and avoid producing any more? These beings are tormented and scorched by their desire for form. At the time of their death, may their desiring minds not compel them to take birth in the hells! Tormented by the fires of desire, beings are born in hells where infernal fires torment them. This double torment keeps them tied in the shackles of death. Thus, oppressed by suffering they take birth, die, and wander from this world to the next.’
EN
“The king searched for a right method, and then concluded, ‘Due to conceptualization, childish beings become tied up by the idea of the clean and miss the nature of emptiness, while mere color is merely second. However, impurity subsumes it all, for here there is nothing whatsoever that is clean. Still, as when a firebrand is spinning, beings misapprehend appearances, and so they act with desire, believing that they are relating to something that is pure. Thus they remain bound throughout birth, aging, and death. Racing around in circles, they do not understand where all this begins.’
EN
“With this understanding the king repeatedly taught sentient beings correctly about the unclean. Thereby, innumerably many tens of thousands of beings understood the concept of impurity, began to think in terms of the unclean, and comprehended the essential nature of all phenomena. With such understanding innumerably many tens of thousands of beings reversed their desires by means of the concept of impurity. Thus, free from the desires of the desire realm, they were born in the world of Brahmā.
EN
“Maudgalyāyana, in case you may think that at that time the king Perceiving the Nature of All Beings was anyone else, do not think so. And why not? In those days I was the king Perceiving the Nature of All Beings. In this way I reversed the desires of innumerably many tens of thousands of beings so that they took birth in the world of Brahmā. Since they also all understood the nature of form correctly, they became irreversible from unsurpassed and perfect awakening. Therefore, Maudgalyāyana, bodhisattvas must correctly understand the nature of form, and they must explain their understanding to sentient beings. Bodhisattvas who correctly understand the nature of form and convey this to sentient beings become irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the origin as related to knowledge of the defilement of desire. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the origin as related to knowledge of the defilement of desire.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a sage named Certain in the Dharma. This sage possessed tremendous miraculous powers and splendor, and he had attained freedom from attachment to pleasures by means of the outer path. Just like looking at reflections in a mirror, the sage correctly understood the origin as related to knowledge of the defilement of desire. Thus, just as there are no actual forms to be seen within a mirror, the sage did not perceive any knowledge of the origin as related to knowledge of the defilement of desire. Why not? Because those are not real entities. When something does not exist as an entity, it cannot be relinquished, comprehended, cultivated, or perceived. Childish, ordinary beings, who lack learning and pursue sense pleasures, merely have the impression of being involved with those things.
EN
“In this way the sage correctly examined things as if they were the reflections of forms that appear in a mirror, and so he attained the five superknowledges. Having achieved a perception of all phenomena being like reflections in a mirror, he established innumerably many tens of thousands of beings within the acceptance of that.
EN
“Maudgalyāyana, in case you may think that at that time the sage Certain in the Dharma was anyone else, do not think so. In those days I was the sage Certain in the Dharma, and so I established innumerably many tens of thousands of beings within the absorption in which appearances are like reflections a mirror. The associated roots of virtue I dedicated to unsurpassed and perfect awakening.
EN
“Therefore, Maudgalyāyana, bodhisattvas must let their minds engage with phenomena as being like the reflections in a mirror. Bodhisattvas who let their minds engage with phenomena as being like the reflections in a mirror will become irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand cessation as related to knowledge of the defilement of desire. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of cessation as related to knowledge of the defilement of desire.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a sage by the name of Ujayadatta, who possessed tremendous miraculous powers, splendor, and ability. The sage wondered, ‘Might there be anything more perfect and sublime than what I have realized? Well, what I have comprehended are all phenomena that are subject to cessation. Something that knows no cessation would be more perfect and sublime than that. All phenomena that arise are subject to cessation, whereas phenomena that do not arise are not subject to cessation. So, what would be an unborn phenomenon? By their very nature all phenomena are unborn, because they are not real. Thus, all phenomena lack any essential nature. All phenomena are devoid of any essential nature. Hence, the essential nature of all phenomena is unborn.’
EN
“As the sage inquired in this way he attained acceptance that phenomena are unborn. He went on to establish innumerably many tens of thousands of beings within that acceptance and made them uphold that.
EN
“Maudgalyāyana, in case you may think that at that time the sage Ujayadatta was anyone else, do not think so. In those days I was the sage Ujayadatta. In this way I established innumerably many tens of thousands of beings within the acceptance that phenomena are unborn, and thus I made them uphold the ultimate. Therefore, Maudgalyāyana, bodhisattvas must abide by the acceptance that phenomena are unborn. A bodhisattva who abides in the acceptance that phenomena are unborn will quickly awaken to unsurpassed and perfect buddhahood.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of the defilement of desire. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of the defilement of desire.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Engaging with Special Insight. This sage possessed tremendous miraculous powers and splendor, and had attained freedom from attachment to pleasures by means of the outer path. The sage asked himself, ‘What are the emerging defilements of desire? If they are nothing, they do not emerge. Such defilements emerge solely by keeping an object in mind. If nothing is held in mind no defilement will arise. This, which is none other than the cessation of the defilements of desire, is the path.’
EN
“By contemplating correctly in this way, the sage gave rise to the path of ultimate reality, because the defilements of desire are devoid of self. When, by means of this path, he had brought an end to the defilements of desire, so that they did not recur, he used the same path to end all defilements from future recurrence. Thus, by correctly contemplating in this way, he attained the five superknowledges, and with that attainment he became able to establish numerous other beings in the five superknowledges as well.
EN
“Maudgalyāyana, in case you may think that at that time the sage Engaging with Special Insight was anyone else, do not think so. In those days I was the sage Engaging with Special Insight. Thus I established innumerably many tens of thousands of beings within the five superknowledges. Therefore, Maudgalyāyana, bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood must rely on, cultivate, and enhance these paths. A bodhisattva who is accomplished in the five superknowledges will benefit all beings.”
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the defilement of desire. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the defilement of desire.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Perceiving the Nature of All Beings. Astute and intelligent, the king was an expert in recognizing the compositions of the faculties of sentient beings. Thus he correctly understood the specific desires of beings yearning for physical form. He would see how those beings suffered from, and were scorched by, their desires for physical forms.
EN
“The king was concerned about finding ways for beings to relinquish their desire for physical forms, and so he thought, ‘What methods might there be for sentient beings to relinquish their present desire for physical forms and avoid producing any more? These beings are tormented and scorched by their desire for form. At the time of their death, may their desiring minds not compel them to take birth in the hells! Tormented by the fires of desire, beings are born in hells where infernal fires torment them. This double torment keeps them tied in the shackles of death. Thus, oppressed by suffering they take birth, die, and wander from this world to the next.’
EN
“The king searched for a right method, and then concluded, ‘Due to conceptualization, childish beings become tied up by the idea of the clean and miss the nature of emptiness, while mere color is merely second. However, impurity subsumes it all, for here there is nothing whatsoever that is clean. Still, as when a firebrand is spinning, beings misapprehend appearances, and so they act with desire, believing that they are relating to something that is pure. Thus they remain bound throughout birth, aging, and death. Racing around in circles, they do not understand where all this begins.’
EN
“With this understanding the king repeatedly taught sentient beings correctly about the unclean. Thereby, innumerably many tens of thousands of beings understood the concept of impurity, began to think in terms of the unclean, and comprehended the essential nature of all phenomena. With such understanding innumerably many tens of thousands of beings reversed their desires by means of the concept of impurity. Thus, free from the desires of the desire realm, they were born in the world of Brahmā.
EN
“Maudgalyāyana, in case you may think that at that time the king Perceiving the Nature of All Beings was anyone else, do not think so. And why not? In those days I was the king Perceiving the Nature of All Beings. In this way I reversed the desires of innumerably many tens of thousands of beings so that they took birth in the world of Brahmā. Since they also all understood the nature of form correctly, they became irreversible from unsurpassed and perfect awakening. Therefore, Maudgalyāyana, bodhisattvas must correctly understand the nature of form, and they must explain their understanding to sentient beings. Bodhisattvas who correctly understand the nature of form and convey this to sentient beings become irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the origin as related to knowledge of the defilement of desire. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the origin as related to knowledge of the defilement of desire.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a sage named Certain in the Dharma. This sage possessed tremendous miraculous powers and splendor, and he had attained freedom from attachment to pleasures by means of the outer path. Just like looking at reflections in a mirror, the sage correctly understood the origin as related to knowledge of the defilement of desire. Thus, just as there are no actual forms to be seen within a mirror, the sage did not perceive any knowledge of the origin as related to knowledge of the defilement of desire. Why not? Because those are not real entities. When something does not exist as an entity, it cannot be relinquished, comprehended, cultivated, or perceived. Childish, ordinary beings, who lack learning and pursue sense pleasures, merely have the impression of being involved with those things.
EN
“In this way the sage correctly examined things as if they were the reflections of forms that appear in a mirror, and so he attained the five superknowledges. Having achieved a perception of all phenomena being like reflections in a mirror, he established innumerably many tens of thousands of beings within the acceptance of that.
EN
“Maudgalyāyana, in case you may think that at that time the sage Certain in the Dharma was anyone else, do not think so. In those days I was the sage Certain in the Dharma, and so I established innumerably many tens of thousands of beings within the absorption in which appearances are like reflections a mirror. The associated roots of virtue I dedicated to unsurpassed and perfect awakening.
EN
“Therefore, Maudgalyāyana, bodhisattvas must let their minds engage with phenomena as being like the reflections in a mirror. Bodhisattvas who let their minds engage with phenomena as being like the reflections in a mirror will become irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand cessation as related to knowledge of the defilement of desire. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of cessation as related to knowledge of the defilement of desire.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a sage by the name of Ujayadatta, who possessed tremendous miraculous powers, splendor, and ability. The sage wondered, ‘Might there be anything more perfect and sublime than what I have realized? Well, what I have comprehended are all phenomena that are subject to cessation. Something that knows no cessation would be more perfect and sublime than that. All phenomena that arise are subject to cessation, whereas phenomena that do not arise are not subject to cessation. So, what would be an unborn phenomenon? By their very nature all phenomena are unborn, because they are not real. Thus, all phenomena lack any essential nature. All phenomena are devoid of any essential nature. Hence, the essential nature of all phenomena is unborn.’
EN
“As the sage inquired in this way he attained acceptance that phenomena are unborn. He went on to establish innumerably many tens of thousands of beings within that acceptance and made them uphold that.
EN
“Maudgalyāyana, in case you may think that at that time the sage Ujayadatta was anyone else, do not think so. In those days I was the sage Ujayadatta. In this way I established innumerably many tens of thousands of beings within the acceptance that phenomena are unborn, and thus I made them uphold the ultimate. Therefore, Maudgalyāyana, bodhisattvas must abide by the acceptance that phenomena are unborn. A bodhisattva who abides in the acceptance that phenomena are unborn will quickly awaken to unsurpassed and perfect buddhahood.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of the defilement of desire. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of the defilement of desire.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Engaging with Special Insight. This sage possessed tremendous miraculous powers and splendor, and had attained freedom from attachment to pleasures by means of the outer path. The sage asked himself, ‘What are the emerging defilements of desire? If they are nothing, they do not emerge. Such defilements emerge solely by keeping an object in mind. If nothing is held in mind no defilement will arise. This, which is none other than the cessation of the defilements of desire, is the path.’
EN
“By contemplating correctly in this way, the sage gave rise to the path of ultimate reality, because the defilements of desire are devoid of self. When, by means of this path, he had brought an end to the defilements of desire, so that they did not recur, he used the same path to end all defilements from future recurrence. Thus, by correctly contemplating in this way, he attained the five superknowledges, and with that attainment he became able to establish numerous other beings in the five superknowledges as well.
EN
“Maudgalyāyana, in case you may think that at that time the sage Engaging with Special Insight was anyone else, do not think so. In those days I was the sage Engaging with Special Insight. Thus I established innumerably many tens of thousands of beings within the five superknowledges. Therefore, Maudgalyāyana, bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood must rely on, cultivate, and enhance these paths. A bodhisattva who is accomplished in the five superknowledges will benefit all beings.”
Sutraya