“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast and boundless roots of virtue in order to understand the defilement of views. 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 views.
EN
“Long ago in the unfathomable, incalculable, inconceivable, immeasurable, limitless, and inexpressible cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Teacher of Dharma. This sage was wise, bright, and astute; he had expert knowledge of the realms and possessed natural insight. He was a master of inquiry and criticism, who understood the objectives of sentient beings.
EN
“This sage went into solitude and, when thus practicing meditation, he wondered, ‘Might the self and the world be permanent, or are they impermanent? Could the self and the world be both permanent and impermanent, or might they in fact be neither permanent nor impermanent? Are there limits to the self and the world, or are they limitless? Might they be both limited and limitless, or are they instead neither limited nor limitless? Is the life-force identical with the body, or are they different from each other? Might a thus-gone one continue to exist after death, or is he non-existent after death? Might a thus-gone one both exist as well as not exist after death, or is he neither existent nor non-existent after death?
EN
“ ‘Some mendicants and brahmins declare annihilation, while others teach permanence. Thus, there are four groups that teach permanence, four that teach impermanence, four that teach ends, two that teach that there is no cause for the origin, four that propound verbal confusions, sixteen that propound notions, eight that deny notions, eight that declare notions to be neither present nor absent, five that teach deliverance in the present life, and seven that teach annihilation.
EN
“ ‘Some mendicants and brahmins believe in and propagate the view of a permanent self that remains fit after death, while claiming other views to be false. Other mendicants and brahmins believe in and propagate the view of an impermanent self that remains fit after death, while claiming other views to be false. Some mendicants and brahmins believe in and propagate the view of a self that is both permanent and impermanent and that remains fit after death. Some mendicants and brahmins believe in and propagate the view of a self that is neither permanent nor impermanent and that remains fit after death.
EN
“ ‘There is a basis for these beliefs because, when mendicants or brahmins attain mental absorption through effort, abandonment, and practice, they may, while thus in equipoise, recollect forty eons. They may then think, “I was already there even then; the self and the world are permanent!” Such is the first school of eternalism.
EN
“ ‘There is a basis for these beliefs because, when mendicants or brahmins attain mental absorption through effort, abandonment, and practice, they may, while thus remaining in equipoise, recollect fifty eons. At that time they may think, “I was already there even then.” Such is the second school of eternalism.
EN
“ ‘There is a basis for these beliefs because, when mendicants or brahmins attain mental absorption through effort, abandonment, and practice, they may, while thus remaining in equipoise, recollect sixty eons. At that time they may think, “I was already there even then.” Such is the third school of eternalism.
EN
“ ‘There is a basis for these beliefs because, when mendicants or brahmins attain mental absorption through effort, abandonment, and practice, they may, while thus remaining in equipoise, recollect eighty eons. At that time they may think, “I was already there even then.” Such is the fourth school of eternalism.
EN
“ ‘The destruction of the world occurs at its own specific time, and not at others. When the world is destroyed, most of its beings move to the Luminous Heaven and remain there for a long time. The formation of the world also occurs at its own specific time, and not at others. When the world forms, thirty-two cloud formations gather. When these dense cloud formations cover the universal ground, the clouds release a heavy rain that continues for five intermediate eons. As this downpour continues uninterruptedly for five intermediate eons, it fills the world with water up to the level of Mt. Iśādhāra. Thus, heavy rains fall for five intermediate eons. When the world forms, the waters will have reached all the way up to the realm of Brahmā.
EN
“ ‘When the world forms, a wind will start to blow on the surface of the water and remain there. Thus it will settle on the surface of the water, just as when a skin forms on cooling rice porridge. When the world forms, a wind known as “convulsion” will rise to scatter, shake, and pull. When the world forms, the palaces of Brahmā will emerge above by the power of the intrinsic nature. A sentient being whose lifespan, karmic actions, and merits have been exhausted will at that point take birth within the empty palaces. Thus, born as Brahmā, the great Brahmā, this being will develop the following view: “I am Brahmā, the great Brahmā, lord and creator, the father of all.” He becomes excited about this and begins to crave living for a long period in this state. He then thinks, “Ah, how wonderful if other creatures were to be born in a way that agrees with my state!”
EN
“ ‘There is a basis for this view because, as soon as Brahmā forms this wish, other beings whose lifespan, karmic actions, and merits have been exhausted will now die in the Luminous Heaven and instead be born to live in accord with Brahmā. Hence, Brahmā will acquire the belief, “I am Brahmā, the great Brahmā, lord and creator, the one who lets others hear, the father of all. I was here first and those beings came later. I created them as worshipers.” Some hold the world to be permanent while others consider it impermanent. Among the views of permanence, this one is the first.
EN
“ ‘The beings then develop the following view: “He is Brahmā, the great Brahmā, lord and creator, the one who lets others hear, the father of all. He was here first and we came later. He created us for his worship.” Some hold the world to be permanent while others consider it impermanent. Among the views of permanence, this one is the second.
EN
“ ‘Further, they think, “He is Brahmā, the great Brahmā—our lord, creator, and master, the father of all. How magnificent is his form, how great his beauty! He has created us for his worship. Others lack fine form and beauty and there is nothing appealing about them.” Some hold the world to be permanent while others consider it impermanent. Among the views of permanence, this one is the third.
EN
“ ‘Everything has its specific time. Thus, beings whose lifespan, karmic actions, and merits have been exhausted will at some point die from the realm of Brahmā and instead come to this realm. Through their practices as human beings and the power of karmic ripening they will attain absorption. In this way, while remaining in equipoise, they will joyfully remember their former state, and so they think, “He is Brahmā, the great Brahmā, our lord and creator, the master who lets others hear, the father of all. He is eternal and steadfast, everlasting and immutable! And he has created us so that we may worship him. We, on the other hand, are impermanent, fickle, and cannot endure. Our lives are short and we are bound to die.” Some hold the world to be permanent while others consider it impermanent. Among the views of permanence, this one is the fourth.
EN
“ ‘There is a basis for these beliefs, because if, through effort and practice, mendicants or brahmins attain absorption they may, while thus in equipoise, understand the self and the world to be finite. Thus they may think, “It is true that the self and the world are finite, and any other view is ignorant.” This constitutes the first belief in extremes.
EN
“ ‘There is a basis for these beliefs, because if, through effort and practice, mendicants or brahmins attain absorption they may, while thus in equipoise, understand the self and the world to be infinite. Thus they may think, “It is true that the self and the world are infinite, and any other view is ignorant.” This constitutes the second belief in extremes.
EN
“ ‘There is a basis for these beliefs, because if, through effort and practice, mendicants or brahmins attain absorption they may, while thus in equipoise, come to take a certain notion to be unsurpassed within the world. Thus they may think, “It is true that the self and the world are both finite and infinite, and any other view is ignorant.” Thus they may develop the view of both finiteness and infinity.
EN
“ ‘There is a basis for these beliefs, because if, through effort and practice, mendicants or brahmins attain absorption they may, while thus in equipoise, understand neither notion nor no notion to be the correct account of the world. Thus they may think, “It is true that the self and the world are neither finite nor infinite. Any other view is false.” Thus they may develop the view of neither finiteness nor infinity.
EN
“ ‘There are also some who speak confused words that confuse others. Thus, if asked whether the self exists they may reply, “It is not like this and not like that. It is not like that, but also not in any other way.” In such ways they utter confused words that make others confused. If one asks them whether the self is nonexistent, they may reply, “That is not the case, but it’s not in any other way either. There is a self, but at the same time not.” In such ways they may speak confused words that make others confused. Were one to ask about the view of the self and the world, they may reply, “It is not like this, and it is not like that. It is like that, yet also not in any other way. It is not like that.” In such ways they may utter confused words that make others confused. That is the fourth confused statement.
EN
“ ‘There is a basis for these beliefs, because if mendicants or brahmins endeavor and come to rest in equipoise, they may bring to mind the nature of the self in the past. Thus they may think, “The self and the world arise without any cause. Why is that so? Because I was not here before, yet now I am. Thus, the truth is that the self and the world arise uncaused. Anything else is false.” This is the first view of appearance without causes.
EN
“ ‘Moreover, certain mendicants or brahmins are logicians and pursue inquiry based on a logician’s afflictions and their own personal views and eloquence. Thus, they may declare, “The truth is that the self and the world arise uncaused. Anything else is false.” This is the second view of appearance without causes. These eighteen views are all examinations related to the past.
EN
“ ‘There are also the views related to the following sixteen notions: (1) The truth is that the self has a form, possesses notions, and remains fit. Anything else is false. (2) The truth is that the self has no form and that it possesses notions after death. Anything else is false. (3) The truth is that the self both has and does not have a form, and that it possesses notions and remains fit after death. Anything else is false. (4) The truth is that the self neither has nor does not have a form, and that it possesses notions and remains fit after death. Anything else is false. (5) The truth is that the self is finite, and that it possesses notions and remains fit after death. Anything else is false. (6) The truth is that the self is infinite, and that it possesses notions and remains fit after death. Anything else is false. (7) The truth is that the self is both finite and infinite, and that it possesses notions and remains fit after death. Anything else is false. (8) The truth is that the self is neither finite nor infinite, and that it possesses notions and remains fit after death. Anything else is false. (9) The truth is that the self is blissful, and that it possesses notions and remains fit after death. Anything else is false. (10) The truth is that the self suffers, and that it possesses notions and remains fit after death. Anything else is false. (11) The truth is that the self is both blissful and suffers, and that it possesses notions and remains fit after death. Anything else is false. (12) The truth is that the self neither suffers nor is blissful, and that it possesses notions and remains fit after death. Anything else is false. (13) The truth is that the self is only notions, and that it possesses notions and remains fit after death. Anything else is false. (14) The truth is that the self is something other than notions, and that it possesses notions and remains fit after death. Anything else is false. (15) The truth is that the self is lesser notions, and that it possesses notions and remains fit after death. Anything else is false. (16) The truth is that the self is limitless notions, and that it possesses notions and remains fit after death. Anything else is false. These are the sixteen positions with regard to notions.
EN
“ ‘What are the eight positions on notions? (1) The truth is that the self has form, and that it possesses notions and remains fit after death. Anything else is false. (2) The truth is that the self has no form, and that it possesses notions and remains fit after death. Anything else is false. (3) The truth is that the self is finite, and that it possesses notions and remains fit after death. Anything else is false. (4) The truth is that the self is infinite, and that it possesses notions and remains fit after death. Anything else is false. (5) The truth is that the self is exclusively blissful, and that it possesses notions and remains fit after death. Anything else is false. (6) The truth is that the self is exclusively suffering, and that it possesses notions and remains fit after death. Anything else is false. (7) The truth is that the self is both blissful and suffering, and that it possesses notions and remains fit after death. Anything else is false. (8) The truth is that the self is in possession of neither bliss nor suffering, and that it possesses notions and remains fit after death. Anything else is false. Such are the positions of certain teachers.
EN
“ ‘What are the eight views that declare notions to be neither present nor absent? (1) Some hold, “The truth is that the self has form, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (2) Others hold, “The truth is that the self has no form, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (3) Others hold, “The truth is that the self is exclusively notions, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (4) Others hold, “The truth is that the self is different from notions, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (5) Others hold, “The truth is that the self is exclusively blissful, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (6) Others hold, “The truth is that the self is exclusively suffering, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (7) Others hold, “The truth is that the self is both blissful and suffering, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (8) Others hold, “The truth is that the self is neither blissful nor suffering, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” Those are the eight views regarding the sense source of neither presence nor absence of notions.
EN
“ ‘What are the five views regarding transcendence of suffering in the present life? (1) Some say, “It should be understood that when the self has access to, and partakes of, the five sense pleasures, it attains supreme transcendence of suffering within the present life.” (2) Others object, “That is not the time of achieving supreme transcendence of suffering within the present life. Rather, when the self, disengaged from both pleasures and unvirtuous negative phenomena, perfects and remains within the first concentration, that is the time of attaining supreme transcendence of suffering within the present life.” (3) Others again object, “That alone is not sufficient for the self to attain supreme transcendence of suffering within the present life. Rather, when the self perfects and remains within the second concentration then that is the time of attaining supreme transcendence of suffering in the present life.” (4) Still others object, claiming, “That alone is not enough for the self to attain the supreme transcendence of suffering within the present life. Rather, when the self has separated from attachment to joy, and thus perfects and remains within the third concentration, then that is precisely the attainment of the supreme transcendence of suffering within the present life.” (5) Still others object, claiming, “That alone is not enough for the self to attain the supreme transcendence of suffering within the present life. Rather, when the self has relinquished both pleasure and pain, and thus perfects and remains within the fourth concentration, then that is precisely the attainment of the supreme transcendence of suffering within the present life.” These five are the positions on the transcendence of suffering within the present life.
EN
“ ‘What are the seven annihilationist positions? (1) Some say, “When the physical self, which is made from the four main elements, is broken, destroyed, and eradicated, then that in itself annihilates the self.” (2) Others claim, “When the self has partaken of divine pleasures and subsequently is broken, destroyed, and eradicated, then that in itself annihilates the self.” (3) Others object, “No, that in itself does not annihilate the self. When the physical self passes beyond the world and dies, and subsequently enjoys excellent human circumstances, which are then broken, destroyed, and eradicated, then that in itself annihilates the self.” (4) Still others object, “No, that in itself does not annihilate the self. When the immaterial self passes beyond the world and dies, and subsequently reaches the sense source of space, and is thus broken, destroyed, and eradicated, then that in itself annihilates the self.” (5) Still others object, “No, that in itself does not annihilate the self. When the immaterial self passes beyond the world and dies, and subsequently reaches the sense source of consciousness, and is thus broken, destroyed, and eradicated, then that in itself annihilates the self.” (6) Still others say, “No, that in itself does not annihilate the self. When the immaterial self passes beyond the world and dies, and subsequently reaches the sense source of nothing whatsoever, and is thus broken, destroyed, and eradicated, then that in itself annihilates the self.” (7) Still others say, “No, that in itself does not annihilate the self. When the immaterial self passes beyond the world and dies, having reached the sense source of neither notion nor no notion, and is thus broken, destroyed, and eradicated, then that in itself annihilates the self.” These seven are annihilationist positions.
EN
“ ‘Eighteen among those positions are conceptions based on the past and another forty-four are ideas based on the future. They are what is known as the defilement of views. All sixty-two of them are bondage. Mendicants and brahmins may accept or reject these sixty-two views. Yet while they assume one type of view to escape another, they generally do not consider that they all should be relinquished. For example, when a fisherman, or his skilled apprentice, is standing submerged in the middle of a lake, he may think, “All of the creatures that live in this little pool are drenched in water and remain confined to the pool. None of them are outside it.” Likewise, mendicants or brahmins may be preoccupied with these views and yet all of them assume one of these sixty-two views that form the basis for the view of the transitory collection. Thus they all lack the fortune of being able to set their mind upon unsurpassed and perfect awakening. A bodhisattva who abandons these sixty-two views that form the basis for the view of the transitory collection will become irreversible from unsurpassed and perfect awakening.’
EN
“When the sage arose from his absorption he set out to teach sentient beings what he had understood. Thus, as they heard how he had brought all views to collapse, innumerable beings gained acceptance that phenomena are unborn, and they became irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, in case you may think that at that time the bold sage Teacher of Dharma was anyone else, do not think so. In those days I was the bold sage Teacher of Dharma, and so numerous beings gained acceptance that phenomena are unborn by hearing how I had demolished the views. Therefore, Maudgalyāyana, bodhisattva great beings must develop an expert understanding of views.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of the defilement of views. 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 views.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Unblemished 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 wondered, ‘What makes views emerge? And what causes one to give them up? Views arise when three gatherings of darkness are present, and not when those three are absent. What are the three gatherings of darkness? They are the following thoughts: (1) “Was there a self in the past or not? Is the self something that came from the past?” (2) “Will the self be there in the future or not? Will it be there and continue in the future?” (3) Likewise, one may also wonder and have doubts about the present, thinking, “What is the self? What sort of thing is it? How and in what way is it here? Where have sentient beings gone? Once they have died here, where do they go?”
EN
“ ‘Thus, one may feel certain that there is a self and become attached to that self as being permanent. In this way, one may acquire four views of permanence that are based on the past and so one obtains the four views that are strictly considering permanence. Likewise, one may acquire the four views and positions that are extreme, the sixteen views and positions related to notions, the eight views related to notions, the eight views on neither presence nor absence of notions, the five views on deliverance in the present life, or the seven annihilationist views. About this, there is no certainty. Moreover, one may acquire the two views of no cause, also without any certainty. One may also acquire the four views associated with confused speech without certainty as to whether the self exists. The five ideas about deliverance in the present life bring four views of annihilation. In any case, all of these positions are either views of permanence or annihilation and so they are adopted by two types of person.
EN
“ ‘Certain logicians perceive the self to be an uncaused occurrence, because although they attain one-pointed mind by the power of equipoise they do not recollect death. Such logicians may then reason as follows: “The self arises uncaused, and since it has no cause it cannot disintegrate.” Thus they perceive beings to be beyond permanence, annihilation, and limitations. Then, wondering whether there might be other ways to reason about the origin of sentient beings, they inquire based on the two extremes.’
EN
“By correctly thinking in this way, the sage developed the eye of insight and so he understood: ‘While there are no sentient beings, the afflictions become the basis for karmic actions, and as karmic actions ripen, consciousness emerges. Ignorance and craving are afflictions, formation and becoming are the field, grasping is moisture, birth is the sprout, and from that grow suffering, aging and death, pain, lamentation, and distress. Thus this field of suffering emerges. Likewise, according to this Dharma, which has not been heard before, no phenomenon arises or ceases without being created by conditions. Thus, when this is present, that comes to be, and when this arises, that will occur. The condition of ignorance brings karmic formation, and by that condition there will be consciousness, which in turn brings everything else up to aging and death. Thus arises this great mass of nothing but suffering. It is not intended by oneself and not intended by anyone else. How could all this arise due to other conditions? This understanding is to be applied to everything up to and including aging and death. Ah, the state of the world is delusion!’
EN
“Arising from his absorption, the sage went on to teach this Dharma amid a gathering of many hundreds of thousands. ‘Friends,’ he explained, ‘there are no sentient beings who are born or die. You must realize the essential nature of phenomena exactly as it is. The essential nature of phenomena is precisely the absence of an essential nature.’ When Unblemished Insight taught the essential nature of phenomena in this way, innumerably many billions of beings understood that no phenomena arise or cease. Comprehending that this is the essential nature of phenomena, they gained acceptance that phenomena are unborn.
EN
“Maudgalyāyana, in case you may think that at that time the sage Unblemished Insight was anyone else, do not think so. In those days I was the sage Unblemished Insight. I established innumerable billions of beings within the absence of essential nature. Therefore, Maudgalyāyana, bodhisattvas must achieve a view that is unblemished. They must fully comprehend and realize the essential nature of all phenomena that are without essential nature. Bodhisattvas who accurately comprehend the essential nature of all phenomena that are without essential nature will quickly become irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of the defilement of views. 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 views.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Skillful Insight. He possessed great miraculous powers and abilities, and had attained freedom from attachment to pleasures by means of the outer path. This sage went into solitude and when thus practicing meditation he came to think, ‘Alas, this world is afflicted, and yet we do not know how to achieve deliverance from suffering.’ He then asked himself, ‘What is deliverance from suffering? Suffering comes from concepts. Without concepts there will be no suffering.’ As he gained this insight, his karmic formations were pacified and he brought craving to exhaustion. He became entirely free of desire and realized that the cessation of nirvāṇa is peace.
EN
“ ‘This,’ he thought, ‘is sublime. Now, is there any sentient being who has gone beyond suffering?’ And while pondering this question correctly, he gained the following understanding: ‘If there were any sentient beings, there could also be a transcendence of suffering. But since there are no beings, there is also no transcendence of suffering. Thus we harm ourselves by having notions of sentient beings. When beings search for nirvāṇa, that is nothing but nirvāṇa, and nothing but the aggregates. The aggregates themselves are nirvāṇa. And why? Because the apprehensions of beings are nirvāṇa.’
EN
“Being mindful of this understanding, he arose from his absorption and proclaimed:
EN
“ ‘Our own thoughts Uphold the aggregates of suffering. Without thinking, There are no aggregates of suffering.
EN
“ ‘No sentient being was ever born And no phenomenon ever ceased. When there are no thoughts apart from the Dharma, Then that is transcendence of suffering.’
EN
“As they heard the sage’s voice, innumerably many tens of thousands of beings gained acceptance that phenomena are unborn and so they became irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, in case you may think that at that time the sage Skillful Insight was anyone else, do not think so. In those days I was the sage Skillful Insight. As they heard my voice, innumerably many tens of thousands of beings attained acceptance that phenomena are unborn. Therefore, Maudgalyāyana, bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood must develop skillful insight.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the path that leads to cessation as related to knowledge of the defilement of views. 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 views.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Noble Fame. He possessed great miraculous powers and abilities, and had attained freedom from attachment to pleasures by means of the outer path.
EN
“At the time there was a group of seven thousand brahmin boys who were engaged in reciting the spells for the simultaneity and sameness of the four elements. Within that group was a boy known as Supreme Intelligence. He was the leader of all the brahmin boys, the only one of them who was able to recollect all their spells, and before long he had mastered all of the Vedas. This boy thought to himself, ‘What is the point of remembering so many spells without knowing anything about their meaning? I must find out what the Vedas and the spells mean.’
EN
“Staying in a dwelling at the edge of the āśram, the boy remained in solitude and practiced meditation. ‘What,’ he thought, ‘is a “spell”? Is it like the wind? The wind has no support or basis—it is not supported by anything. When the wind stirs it is free from concepts in the east, the south, or in any other of the ten directions. There is no apprehension of peace, taming, or pacification. And why is that? Because it does not exist as a sentient being.’
EN
“Discerning correctly in this way, he concluded, ‘All the brahmin boys and their teachers are on the wrong path, a path that brings affliction.’
EN
“At that point some gods of the pure abodes made their bodies perceptible in the sky before him. They said, ‘Well thought! Noble son you have followed all the thus-gone ones and comprehended their path. Well done! Noble son, thus-gone ones more numerous than the subtle particles contained within inexpressibly many buddha realms have awoken to unsurpassed and perfect buddhahood by following this path. In this way they have benefitted countless beings and passed beyond suffering.’
EN
“When he arose from his absorption, the boy spoke to the seven thousand brahmin boys and their teachers and, upon hearing his words, all those beings became irreversible from unsurpassed and perfect awakening. Having become thus-gone ones who awoke to unsurpassed and perfect buddhahood, they benefitted infinite beings and passed beyond suffering. In this way the bodhisattva Supreme Intelligence accomplished the triple qualities of the thus-gone ones’ appearing, remaining, and passing beyond suffering.
EN
“Maudgalyāyana, in case you may think that at that time the sage Supreme Intelligence was anyone else, do not think so. In those days I was the sage Supreme Intelligence. Therefore, Maudgalyāyana, bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood must ascertain that sentient beings have no essential nature.”
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast and boundless roots of virtue in order to understand the defilement of views. 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 views.
EN
“Long ago in the unfathomable, incalculable, inconceivable, immeasurable, limitless, and inexpressible cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Teacher of Dharma. This sage was wise, bright, and astute; he had expert knowledge of the realms and possessed natural insight. He was a master of inquiry and criticism, who understood the objectives of sentient beings.
EN
“This sage went into solitude and, when thus practicing meditation, he wondered, ‘Might the self and the world be permanent, or are they impermanent? Could the self and the world be both permanent and impermanent, or might they in fact be neither permanent nor impermanent? Are there limits to the self and the world, or are they limitless? Might they be both limited and limitless, or are they instead neither limited nor limitless? Is the life-force identical with the body, or are they different from each other? Might a thus-gone one continue to exist after death, or is he non-existent after death? Might a thus-gone one both exist as well as not exist after death, or is he neither existent nor non-existent after death?
EN
“ ‘Some mendicants and brahmins declare annihilation, while others teach permanence. Thus, there are four groups that teach permanence, four that teach impermanence, four that teach ends, two that teach that there is no cause for the origin, four that propound verbal confusions, sixteen that propound notions, eight that deny notions, eight that declare notions to be neither present nor absent, five that teach deliverance in the present life, and seven that teach annihilation.
EN
“ ‘Some mendicants and brahmins believe in and propagate the view of a permanent self that remains fit after death, while claiming other views to be false. Other mendicants and brahmins believe in and propagate the view of an impermanent self that remains fit after death, while claiming other views to be false. Some mendicants and brahmins believe in and propagate the view of a self that is both permanent and impermanent and that remains fit after death. Some mendicants and brahmins believe in and propagate the view of a self that is neither permanent nor impermanent and that remains fit after death.
EN
“ ‘There is a basis for these beliefs because, when mendicants or brahmins attain mental absorption through effort, abandonment, and practice, they may, while thus in equipoise, recollect forty eons. They may then think, “I was already there even then; the self and the world are permanent!” Such is the first school of eternalism.
EN
“ ‘There is a basis for these beliefs because, when mendicants or brahmins attain mental absorption through effort, abandonment, and practice, they may, while thus remaining in equipoise, recollect fifty eons. At that time they may think, “I was already there even then.” Such is the second school of eternalism.
EN
“ ‘There is a basis for these beliefs because, when mendicants or brahmins attain mental absorption through effort, abandonment, and practice, they may, while thus remaining in equipoise, recollect sixty eons. At that time they may think, “I was already there even then.” Such is the third school of eternalism.
EN
“ ‘There is a basis for these beliefs because, when mendicants or brahmins attain mental absorption through effort, abandonment, and practice, they may, while thus remaining in equipoise, recollect eighty eons. At that time they may think, “I was already there even then.” Such is the fourth school of eternalism.
EN
“ ‘The destruction of the world occurs at its own specific time, and not at others. When the world is destroyed, most of its beings move to the Luminous Heaven and remain there for a long time. The formation of the world also occurs at its own specific time, and not at others. When the world forms, thirty-two cloud formations gather. When these dense cloud formations cover the universal ground, the clouds release a heavy rain that continues for five intermediate eons. As this downpour continues uninterruptedly for five intermediate eons, it fills the world with water up to the level of Mt. Iśādhāra. Thus, heavy rains fall for five intermediate eons. When the world forms, the waters will have reached all the way up to the realm of Brahmā.
EN
“ ‘When the world forms, a wind will start to blow on the surface of the water and remain there. Thus it will settle on the surface of the water, just as when a skin forms on cooling rice porridge. When the world forms, a wind known as “convulsion” will rise to scatter, shake, and pull. When the world forms, the palaces of Brahmā will emerge above by the power of the intrinsic nature. A sentient being whose lifespan, karmic actions, and merits have been exhausted will at that point take birth within the empty palaces. Thus, born as Brahmā, the great Brahmā, this being will develop the following view: “I am Brahmā, the great Brahmā, lord and creator, the father of all.” He becomes excited about this and begins to crave living for a long period in this state. He then thinks, “Ah, how wonderful if other creatures were to be born in a way that agrees with my state!”
EN
“ ‘There is a basis for this view because, as soon as Brahmā forms this wish, other beings whose lifespan, karmic actions, and merits have been exhausted will now die in the Luminous Heaven and instead be born to live in accord with Brahmā. Hence, Brahmā will acquire the belief, “I am Brahmā, the great Brahmā, lord and creator, the one who lets others hear, the father of all. I was here first and those beings came later. I created them as worshipers.” Some hold the world to be permanent while others consider it impermanent. Among the views of permanence, this one is the first.
EN
“ ‘The beings then develop the following view: “He is Brahmā, the great Brahmā, lord and creator, the one who lets others hear, the father of all. He was here first and we came later. He created us for his worship.” Some hold the world to be permanent while others consider it impermanent. Among the views of permanence, this one is the second.
EN
“ ‘Further, they think, “He is Brahmā, the great Brahmā—our lord, creator, and master, the father of all. How magnificent is his form, how great his beauty! He has created us for his worship. Others lack fine form and beauty and there is nothing appealing about them.” Some hold the world to be permanent while others consider it impermanent. Among the views of permanence, this one is the third.
EN
“ ‘Everything has its specific time. Thus, beings whose lifespan, karmic actions, and merits have been exhausted will at some point die from the realm of Brahmā and instead come to this realm. Through their practices as human beings and the power of karmic ripening they will attain absorption. In this way, while remaining in equipoise, they will joyfully remember their former state, and so they think, “He is Brahmā, the great Brahmā, our lord and creator, the master who lets others hear, the father of all. He is eternal and steadfast, everlasting and immutable! And he has created us so that we may worship him. We, on the other hand, are impermanent, fickle, and cannot endure. Our lives are short and we are bound to die.” Some hold the world to be permanent while others consider it impermanent. Among the views of permanence, this one is the fourth.
EN
“ ‘There is a basis for these beliefs, because if, through effort and practice, mendicants or brahmins attain absorption they may, while thus in equipoise, understand the self and the world to be finite. Thus they may think, “It is true that the self and the world are finite, and any other view is ignorant.” This constitutes the first belief in extremes.
EN
“ ‘There is a basis for these beliefs, because if, through effort and practice, mendicants or brahmins attain absorption they may, while thus in equipoise, understand the self and the world to be infinite. Thus they may think, “It is true that the self and the world are infinite, and any other view is ignorant.” This constitutes the second belief in extremes.
EN
“ ‘There is a basis for these beliefs, because if, through effort and practice, mendicants or brahmins attain absorption they may, while thus in equipoise, come to take a certain notion to be unsurpassed within the world. Thus they may think, “It is true that the self and the world are both finite and infinite, and any other view is ignorant.” Thus they may develop the view of both finiteness and infinity.
EN
“ ‘There is a basis for these beliefs, because if, through effort and practice, mendicants or brahmins attain absorption they may, while thus in equipoise, understand neither notion nor no notion to be the correct account of the world. Thus they may think, “It is true that the self and the world are neither finite nor infinite. Any other view is false.” Thus they may develop the view of neither finiteness nor infinity.
EN
“ ‘There are also some who speak confused words that confuse others. Thus, if asked whether the self exists they may reply, “It is not like this and not like that. It is not like that, but also not in any other way.” In such ways they utter confused words that make others confused. If one asks them whether the self is nonexistent, they may reply, “That is not the case, but it’s not in any other way either. There is a self, but at the same time not.” In such ways they may speak confused words that make others confused. Were one to ask about the view of the self and the world, they may reply, “It is not like this, and it is not like that. It is like that, yet also not in any other way. It is not like that.” In such ways they may utter confused words that make others confused. That is the fourth confused statement.
EN
“ ‘There is a basis for these beliefs, because if mendicants or brahmins endeavor and come to rest in equipoise, they may bring to mind the nature of the self in the past. Thus they may think, “The self and the world arise without any cause. Why is that so? Because I was not here before, yet now I am. Thus, the truth is that the self and the world arise uncaused. Anything else is false.” This is the first view of appearance without causes.
EN
“ ‘Moreover, certain mendicants or brahmins are logicians and pursue inquiry based on a logician’s afflictions and their own personal views and eloquence. Thus, they may declare, “The truth is that the self and the world arise uncaused. Anything else is false.” This is the second view of appearance without causes. These eighteen views are all examinations related to the past.
EN
“ ‘There are also the views related to the following sixteen notions: (1) The truth is that the self has a form, possesses notions, and remains fit. Anything else is false. (2) The truth is that the self has no form and that it possesses notions after death. Anything else is false. (3) The truth is that the self both has and does not have a form, and that it possesses notions and remains fit after death. Anything else is false. (4) The truth is that the self neither has nor does not have a form, and that it possesses notions and remains fit after death. Anything else is false. (5) The truth is that the self is finite, and that it possesses notions and remains fit after death. Anything else is false. (6) The truth is that the self is infinite, and that it possesses notions and remains fit after death. Anything else is false. (7) The truth is that the self is both finite and infinite, and that it possesses notions and remains fit after death. Anything else is false. (8) The truth is that the self is neither finite nor infinite, and that it possesses notions and remains fit after death. Anything else is false. (9) The truth is that the self is blissful, and that it possesses notions and remains fit after death. Anything else is false. (10) The truth is that the self suffers, and that it possesses notions and remains fit after death. Anything else is false. (11) The truth is that the self is both blissful and suffers, and that it possesses notions and remains fit after death. Anything else is false. (12) The truth is that the self neither suffers nor is blissful, and that it possesses notions and remains fit after death. Anything else is false. (13) The truth is that the self is only notions, and that it possesses notions and remains fit after death. Anything else is false. (14) The truth is that the self is something other than notions, and that it possesses notions and remains fit after death. Anything else is false. (15) The truth is that the self is lesser notions, and that it possesses notions and remains fit after death. Anything else is false. (16) The truth is that the self is limitless notions, and that it possesses notions and remains fit after death. Anything else is false. These are the sixteen positions with regard to notions.
EN
“ ‘What are the eight positions on notions? (1) The truth is that the self has form, and that it possesses notions and remains fit after death. Anything else is false. (2) The truth is that the self has no form, and that it possesses notions and remains fit after death. Anything else is false. (3) The truth is that the self is finite, and that it possesses notions and remains fit after death. Anything else is false. (4) The truth is that the self is infinite, and that it possesses notions and remains fit after death. Anything else is false. (5) The truth is that the self is exclusively blissful, and that it possesses notions and remains fit after death. Anything else is false. (6) The truth is that the self is exclusively suffering, and that it possesses notions and remains fit after death. Anything else is false. (7) The truth is that the self is both blissful and suffering, and that it possesses notions and remains fit after death. Anything else is false. (8) The truth is that the self is in possession of neither bliss nor suffering, and that it possesses notions and remains fit after death. Anything else is false. Such are the positions of certain teachers.
EN
“ ‘What are the eight views that declare notions to be neither present nor absent? (1) Some hold, “The truth is that the self has form, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (2) Others hold, “The truth is that the self has no form, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (3) Others hold, “The truth is that the self is exclusively notions, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (4) Others hold, “The truth is that the self is different from notions, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (5) Others hold, “The truth is that the self is exclusively blissful, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (6) Others hold, “The truth is that the self is exclusively suffering, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (7) Others hold, “The truth is that the self is both blissful and suffering, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” (8) Others hold, “The truth is that the self is neither blissful nor suffering, and upon death it remains fit while notions are neither present nor absent. Anything else is false.” Those are the eight views regarding the sense source of neither presence nor absence of notions.
EN
“ ‘What are the five views regarding transcendence of suffering in the present life? (1) Some say, “It should be understood that when the self has access to, and partakes of, the five sense pleasures, it attains supreme transcendence of suffering within the present life.” (2) Others object, “That is not the time of achieving supreme transcendence of suffering within the present life. Rather, when the self, disengaged from both pleasures and unvirtuous negative phenomena, perfects and remains within the first concentration, that is the time of attaining supreme transcendence of suffering within the present life.” (3) Others again object, “That alone is not sufficient for the self to attain supreme transcendence of suffering within the present life. Rather, when the self perfects and remains within the second concentration then that is the time of attaining supreme transcendence of suffering in the present life.” (4) Still others object, claiming, “That alone is not enough for the self to attain the supreme transcendence of suffering within the present life. Rather, when the self has separated from attachment to joy, and thus perfects and remains within the third concentration, then that is precisely the attainment of the supreme transcendence of suffering within the present life.” (5) Still others object, claiming, “That alone is not enough for the self to attain the supreme transcendence of suffering within the present life. Rather, when the self has relinquished both pleasure and pain, and thus perfects and remains within the fourth concentration, then that is precisely the attainment of the supreme transcendence of suffering within the present life.” These five are the positions on the transcendence of suffering within the present life.
EN
“ ‘What are the seven annihilationist positions? (1) Some say, “When the physical self, which is made from the four main elements, is broken, destroyed, and eradicated, then that in itself annihilates the self.” (2) Others claim, “When the self has partaken of divine pleasures and subsequently is broken, destroyed, and eradicated, then that in itself annihilates the self.” (3) Others object, “No, that in itself does not annihilate the self. When the physical self passes beyond the world and dies, and subsequently enjoys excellent human circumstances, which are then broken, destroyed, and eradicated, then that in itself annihilates the self.” (4) Still others object, “No, that in itself does not annihilate the self. When the immaterial self passes beyond the world and dies, and subsequently reaches the sense source of space, and is thus broken, destroyed, and eradicated, then that in itself annihilates the self.” (5) Still others object, “No, that in itself does not annihilate the self. When the immaterial self passes beyond the world and dies, and subsequently reaches the sense source of consciousness, and is thus broken, destroyed, and eradicated, then that in itself annihilates the self.” (6) Still others say, “No, that in itself does not annihilate the self. When the immaterial self passes beyond the world and dies, and subsequently reaches the sense source of nothing whatsoever, and is thus broken, destroyed, and eradicated, then that in itself annihilates the self.” (7) Still others say, “No, that in itself does not annihilate the self. When the immaterial self passes beyond the world and dies, having reached the sense source of neither notion nor no notion, and is thus broken, destroyed, and eradicated, then that in itself annihilates the self.” These seven are annihilationist positions.
EN
“ ‘Eighteen among those positions are conceptions based on the past and another forty-four are ideas based on the future. They are what is known as the defilement of views. All sixty-two of them are bondage. Mendicants and brahmins may accept or reject these sixty-two views. Yet while they assume one type of view to escape another, they generally do not consider that they all should be relinquished. For example, when a fisherman, or his skilled apprentice, is standing submerged in the middle of a lake, he may think, “All of the creatures that live in this little pool are drenched in water and remain confined to the pool. None of them are outside it.” Likewise, mendicants or brahmins may be preoccupied with these views and yet all of them assume one of these sixty-two views that form the basis for the view of the transitory collection. Thus they all lack the fortune of being able to set their mind upon unsurpassed and perfect awakening. A bodhisattva who abandons these sixty-two views that form the basis for the view of the transitory collection will become irreversible from unsurpassed and perfect awakening.’
EN
“When the sage arose from his absorption he set out to teach sentient beings what he had understood. Thus, as they heard how he had brought all views to collapse, innumerable beings gained acceptance that phenomena are unborn, and they became irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, in case you may think that at that time the bold sage Teacher of Dharma was anyone else, do not think so. In those days I was the bold sage Teacher of Dharma, and so numerous beings gained acceptance that phenomena are unborn by hearing how I had demolished the views. Therefore, Maudgalyāyana, bodhisattva great beings must develop an expert understanding of views.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of the defilement of views. 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 views.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Unblemished 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 wondered, ‘What makes views emerge? And what causes one to give them up? Views arise when three gatherings of darkness are present, and not when those three are absent. What are the three gatherings of darkness? They are the following thoughts: (1) “Was there a self in the past or not? Is the self something that came from the past?” (2) “Will the self be there in the future or not? Will it be there and continue in the future?” (3) Likewise, one may also wonder and have doubts about the present, thinking, “What is the self? What sort of thing is it? How and in what way is it here? Where have sentient beings gone? Once they have died here, where do they go?”
EN
“ ‘Thus, one may feel certain that there is a self and become attached to that self as being permanent. In this way, one may acquire four views of permanence that are based on the past and so one obtains the four views that are strictly considering permanence. Likewise, one may acquire the four views and positions that are extreme, the sixteen views and positions related to notions, the eight views related to notions, the eight views on neither presence nor absence of notions, the five views on deliverance in the present life, or the seven annihilationist views. About this, there is no certainty. Moreover, one may acquire the two views of no cause, also without any certainty. One may also acquire the four views associated with confused speech without certainty as to whether the self exists. The five ideas about deliverance in the present life bring four views of annihilation. In any case, all of these positions are either views of permanence or annihilation and so they are adopted by two types of person.
EN
“ ‘Certain logicians perceive the self to be an uncaused occurrence, because although they attain one-pointed mind by the power of equipoise they do not recollect death. Such logicians may then reason as follows: “The self arises uncaused, and since it has no cause it cannot disintegrate.” Thus they perceive beings to be beyond permanence, annihilation, and limitations. Then, wondering whether there might be other ways to reason about the origin of sentient beings, they inquire based on the two extremes.’
EN
“By correctly thinking in this way, the sage developed the eye of insight and so he understood: ‘While there are no sentient beings, the afflictions become the basis for karmic actions, and as karmic actions ripen, consciousness emerges. Ignorance and craving are afflictions, formation and becoming are the field, grasping is moisture, birth is the sprout, and from that grow suffering, aging and death, pain, lamentation, and distress. Thus this field of suffering emerges. Likewise, according to this Dharma, which has not been heard before, no phenomenon arises or ceases without being created by conditions. Thus, when this is present, that comes to be, and when this arises, that will occur. The condition of ignorance brings karmic formation, and by that condition there will be consciousness, which in turn brings everything else up to aging and death. Thus arises this great mass of nothing but suffering. It is not intended by oneself and not intended by anyone else. How could all this arise due to other conditions? This understanding is to be applied to everything up to and including aging and death. Ah, the state of the world is delusion!’
EN
“Arising from his absorption, the sage went on to teach this Dharma amid a gathering of many hundreds of thousands. ‘Friends,’ he explained, ‘there are no sentient beings who are born or die. You must realize the essential nature of phenomena exactly as it is. The essential nature of phenomena is precisely the absence of an essential nature.’ When Unblemished Insight taught the essential nature of phenomena in this way, innumerably many billions of beings understood that no phenomena arise or cease. Comprehending that this is the essential nature of phenomena, they gained acceptance that phenomena are unborn.
EN
“Maudgalyāyana, in case you may think that at that time the sage Unblemished Insight was anyone else, do not think so. In those days I was the sage Unblemished Insight. I established innumerable billions of beings within the absence of essential nature. Therefore, Maudgalyāyana, bodhisattvas must achieve a view that is unblemished. They must fully comprehend and realize the essential nature of all phenomena that are without essential nature. Bodhisattvas who accurately comprehend the essential nature of all phenomena that are without essential nature will quickly become irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of the defilement of views. 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 views.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Skillful Insight. He possessed great miraculous powers and abilities, and had attained freedom from attachment to pleasures by means of the outer path. This sage went into solitude and when thus practicing meditation he came to think, ‘Alas, this world is afflicted, and yet we do not know how to achieve deliverance from suffering.’ He then asked himself, ‘What is deliverance from suffering? Suffering comes from concepts. Without concepts there will be no suffering.’ As he gained this insight, his karmic formations were pacified and he brought craving to exhaustion. He became entirely free of desire and realized that the cessation of nirvāṇa is peace.
EN
“ ‘This,’ he thought, ‘is sublime. Now, is there any sentient being who has gone beyond suffering?’ And while pondering this question correctly, he gained the following understanding: ‘If there were any sentient beings, there could also be a transcendence of suffering. But since there are no beings, there is also no transcendence of suffering. Thus we harm ourselves by having notions of sentient beings. When beings search for nirvāṇa, that is nothing but nirvāṇa, and nothing but the aggregates. The aggregates themselves are nirvāṇa. And why? Because the apprehensions of beings are nirvāṇa.’
EN
“Being mindful of this understanding, he arose from his absorption and proclaimed:
EN
“ ‘Our own thoughts Uphold the aggregates of suffering. Without thinking, There are no aggregates of suffering.
EN
“ ‘No sentient being was ever born And no phenomenon ever ceased. When there are no thoughts apart from the Dharma, Then that is transcendence of suffering.’
EN
“As they heard the sage’s voice, innumerably many tens of thousands of beings gained acceptance that phenomena are unborn and so they became irreversible from unsurpassed and perfect awakening.
EN
“Maudgalyāyana, in case you may think that at that time the sage Skillful Insight was anyone else, do not think so. In those days I was the sage Skillful Insight. As they heard my voice, innumerably many tens of thousands of beings attained acceptance that phenomena are unborn. Therefore, Maudgalyāyana, bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood must develop skillful insight.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the path that leads to cessation as related to knowledge of the defilement of views. 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 views.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Noble Fame. He possessed great miraculous powers and abilities, and had attained freedom from attachment to pleasures by means of the outer path.
EN
“At the time there was a group of seven thousand brahmin boys who were engaged in reciting the spells for the simultaneity and sameness of the four elements. Within that group was a boy known as Supreme Intelligence. He was the leader of all the brahmin boys, the only one of them who was able to recollect all their spells, and before long he had mastered all of the Vedas. This boy thought to himself, ‘What is the point of remembering so many spells without knowing anything about their meaning? I must find out what the Vedas and the spells mean.’
EN
“Staying in a dwelling at the edge of the āśram, the boy remained in solitude and practiced meditation. ‘What,’ he thought, ‘is a “spell”? Is it like the wind? The wind has no support or basis—it is not supported by anything. When the wind stirs it is free from concepts in the east, the south, or in any other of the ten directions. There is no apprehension of peace, taming, or pacification. And why is that? Because it does not exist as a sentient being.’
EN
“Discerning correctly in this way, he concluded, ‘All the brahmin boys and their teachers are on the wrong path, a path that brings affliction.’
EN
“At that point some gods of the pure abodes made their bodies perceptible in the sky before him. They said, ‘Well thought! Noble son you have followed all the thus-gone ones and comprehended their path. Well done! Noble son, thus-gone ones more numerous than the subtle particles contained within inexpressibly many buddha realms have awoken to unsurpassed and perfect buddhahood by following this path. In this way they have benefitted countless beings and passed beyond suffering.’
EN
“When he arose from his absorption, the boy spoke to the seven thousand brahmin boys and their teachers and, upon hearing his words, all those beings became irreversible from unsurpassed and perfect awakening. Having become thus-gone ones who awoke to unsurpassed and perfect buddhahood, they benefitted infinite beings and passed beyond suffering. In this way the bodhisattva Supreme Intelligence accomplished the triple qualities of the thus-gone ones’ appearing, remaining, and passing beyond suffering.
EN
“Maudgalyāyana, in case you may think that at that time the sage Supreme Intelligence was anyone else, do not think so. In those days I was the sage Supreme Intelligence. Therefore, Maudgalyāyana, bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood must ascertain that sentient beings have no essential nature.”
Sutraya