བསམ་གཏན་དག་ལ་སྙོམས་པར་འཇུག་པའམ། བདག་ཉིད་ཤེས་རབ་སྒོམ་པར་ཡང་བསྟན་ལ། ཡང་དེ་རྣམ་པ་དེ་དག་གིས་རྒྱལ་རིགས་ཤིང་སཱ་ལ་ཆེན་པོ་ལྟ་བུ་དག་ཏུ་སྐྱེ་བར་ཡང་བསྟན། དེ་བཞིན་དུ་བྲམ་ཟེའི་རིགས་ཤིང་སཱ་ལ་ཆེན་པོ་ལྟ་བུ་དག་ཏུ་སྐྱེ་བ་དང་། ཁྱིམ་བདག་གི་རིགས་ཤིང་ས་ལ་ཆེན་པོ་ལྟ་བུ་དག་ཏུ་སྐྱེ་བ་ཡང་བསྟན་ཏམ། དེ་བཞིན་དུ་རྒྱལ་ཆེན་བཞིའི་རིས་ཀྱི་ལྷ་རྣམས་ཀྱི་ནང་དུ་སྐྱེ་བར་ཡང་བསྟན། དེ་བཞིན་དུ་སུམ་ཅུ་རྩ་གསུམ་དང་། འཐབ་བྲལ་དང་། དགའ་ལྡན་དང་། འཕྲུལ་དགའ་དང་།
“Su­bhūti, if an illusionist or the skilled apprentice of an illusionist were to empower some visible form and then exhibit it in a diversity of other forms—in the form of a man, the form of a woman; the forms of an elephant, horse, or bull; or in the diverse forms of a pleasant garden, a pleasant river, a pleasant pool, or a pleasant tree—in the presence of a crowd of common folk; and if, in that same place, he were then to exhibit a diversity of mats or clothing, and even exhibit a diversity of flower garlands, and a diversity of foods, delicacies, savories, cooked food, and drinks; and if he were to delight the crowd with songs and the manifold sounds of music; and exhibit himself dispensing generosity, or exhibit himself keeping [the vows of] ethical discipline, cultivating tolerance, undertaking perseverance, being absorbed in meditative concentration, or cultivating wisdom; and even if through these images, he were to exhibit himself reborn among the royal class, standing out like a tall sāl tree, and similarly exhibit himself reborn among the priestly class, standing out like a tall sāl tree, or reborn among the householder class, standing out like a tall sāl tree, or similarly exhibit himself reborn among the gods of the Catur­mahā­rāja­kāyika realm, or similarly, exhibit himself reborn among the gods of the Trayas­triṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇa­rata realm, or Para­nirmita­vaśa­vartin realm; and similarly, if he were to exhibit himself reborn in the Brahmā worlds, or exhibit himself approaching the sense field of infinite space, or exhibit himself approaching [the other sense fields], up to and including the sense field of neither perception nor non-perception; or else, if he were similarly to exhibit himself entering the stream, or being tied to one more rebirth, or no longer being subject to rebirth, or as an arhat or pratyekabuddha; or if he were to exhibit himself as a great bodhisattva being, as one who had first began to set the mind on enlightenment, and then as one who has practiced the transcendent perfection of generosity, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom; and similarly, as one who engages with the first bodhisattva level, and who engages with [the other bodhisattva levels], up to and including the tenth level; and similarly as one who actualizes the extrasensory powers and, displaying those extrasensory powers, illuminates the world systems, brings sentient beings to maturity, and refines the buddhafields; and even exhibit himself displaying the meditative concentrations, the meditative stabilities, and the meditative absorptions; or similarly, exhibit himself attaining the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, and great loving kindness, or possessing great compassion and the eighteen distinct qualities of the buddhas; or exhibit himself with his body excellently adorned with the thirty-two major marks of a superior man, and his body radiant with the eighty minor marks—in all such cases, those men, women, boys, and girls, who have the disposition of ordinary people, would think, ‘O!
Bodhisattva, Buddha, Teachings