དགེ་སློང་ཚུར་ཤོག་ཅེས་བྱས་ན་སྐྲ་བྲེགས་པར་འགྱུར། ངུར་སྨྲིག་གྱོན་ཅིང་ལྷུང་བཟེད་ཐོགས་པར་འགྱུར་ཏེ། ཡང་བ་གཉིས་པ་འདི་འཐོབ་བོ། །དགེ་བའི་རྩ་བ་དེ་ཉིད་དང་ལྡན་པས་དེ་བཞིན་གཤེགས་པས་སེམས་ཅན་ཐམས་ཅད་ཀྱི་དུས་གསུམ་གྱི་སེམས་རབ་ཏུ་མཁྱེན་ཏེ། ཡང་བ་གསུམ་པ་འདི་འཐོབ་བོ། །དགེ་བའི་རྩ་བ་དེ་ཉིད་དང་ལྡན་པས་དེ་བཞིན་གཤེགས་པ་སེམས་ཅན་ཐམས་ཅད་ཀྱི་སྨན་ཇི་ལྟ་བ་བཞིན་དུ་རབ་ཏུ་མཁྱེན་ཏེ། ཡང་བ་བཞི་པ་འདི་འཐོབ་བོ། །དེ་དག་ནི་ཡང་བ་བཞི་སྟེ། དེ་ཅིའི་ཕྱིར་ཞེ་ན། དེ་ལྟར་དེ་ལེགས་པར་ཞུགས་པས་སློབ་དཔོན་དང་མཁན་པོ་ལ་ཐ་ན་ཆུ་བུམ་པ་གང་ཙམ་ཡང་འབུལ་བའི་ཕྱིར་རོ། །
“Moreover, Śāriputra, the bodhisatva with these roots of virtue possesses four unobservable qualities. What are these four unobservable qualities? The first unobservable quality he possesses is that his male organ is retracted in a sheath. The second unobservable quality the bodhisatva with these roots of virtue possesses, Śāriputra, is that upon his birth, no one is able to see his crown protrusion. Neither his mother nor his father, nor any other relatives, nor any other sentient beings at all, not gods, nāgas, gandharvas, yakṣas, rākṣasas, garuḍas, kinnaras, mahoragas, human beings, or nonhuman beings, whether their state of mind is pure or not, are able to see the bodhisatva’s crown protrusion. The third unobservable quality the bodhisatva with these roots of virtue possesses, Śāriputra, is that upon his birth, no one is able to perform the mouth-washing ceremony for him. Neither his mother nor his father, and so forth, nor any human beings or nonhuman beings, whether their state of mind is pure or not, are able to perform the mouth-washing ceremony for him. When they try to perform the mouth-washing ceremony, the entrance of his mouth appears on his feet. Why does this happen? It happens because of the wondrous and extraordinary qualities that this noble being possesses, and because of this noble being’s supreme speech. The fourth unobservable quality the bodhisatva with these roots of virtue possesses, Śāriputra, is that as soon as the bodhisatva is born he is not restricted by anything external. He has a full overview of the regions in the four directions. His knowledge blazes. How does this happen? As the bodhisatva was unwavering in his search for learning in the past, he attained an undeceiving eye, and with this undeceiving eye, which is divine sight of supreme purity that surpasses anything human, the bodhisatva can see all sentient beings in the threefold thousand great thousand worlds, however many they may be. This great knowledge the bodhisatva has obtained is also very swift. With this great knowledge, the bodhisatva is able to know the states of mind of all sentient beings in the three times. How is he able to do this? As the bodhisatva was purposeful in the past, focused, and fully engaged with the teachings, and as he had respect for them, viewing them as medicine, as precious, as difficult to encounter, and as authentic, he became learned, and as a result of this the bodhisatva obtained very swift analytical abilities. With these analytical abilities the bodhisatva is able to examine the morality of all sentient beings, as well as their learning, concentration, wisdom, liberation, and insight into the knowledge of liberation. He is able to examine their general level of morality, as well as their general level of learning, concentration, wisdom, liberation, and insight into the knowledge of liberation. [MS.71.a] He is able to examine what the effects of the morality of all sentient beings will be, as well as what the effects of their learning, concentration, wisdom, liberation, and insight into the knowledge of liberation will be. He is able to examine how the effects of the morality of all sentient beings becomes greater, as well as how the effects of their learning, concentration, wisdom, liberation, and knowledge of liberation become greater. He is able to examine the religious practice, conduct, progress, and effort of all sentient beings. He compares himself with all sentient beings. He compares the morality, learning, and so forth, up to insight into the knowledge of liberation, of all sentient beings with his own. He compares the general level of morality of all sentient beings, as well as their general level of learning, concentration, wisdom, liberation, and insight into the knowledge of liberation, with his own. He compares the effects of all sentient beings’ morality, as well as the effects of their learning, concentration, wisdom, liberation, and insight into the knowledge of liberation, with his own. He compares how the effects of the morality of all sentient beings become greater, and how the effects of their learning, concentration, wisdom, liberation, and insight into the knowledge of liberation become greater with how his own become greater. He takes the religious practice, conduct, progress, and effort of all sentient beings and holds it up against his own merits. He is not able to find anything in all this that can compare to what he possesses. Even if he searches out those sentient beings who are in the best possible conditions, he is not able to find anyone who can compare to himself. His analytical abilities are so swift, Śāriputra, that the bodhisatva knows instantly what the effects of the ripening of the fruits of previous actions will be. In the blink of an eye, he knows a thousand different aspects of the minds of all sentient beings, and among all of them he is not able find any that compare to himself. He knows that he himself inhabits an exceptional position, and then like a lion, like an elephant, he takes seven uninhibited steps across the ground. He faces the place that is destined to be the seat of his awakening and proclaims, ‘I am supreme in the world. I am foremost in the world. I will put an end to birth, aging, and death. I will liberate sentient beings from the afflictions of birth, aging, and death. I will provide them with the vastness of the Dharma.’ Śāriputra, as soon as the bodhisatva has spoken these words, their sound carries across the threefold thousand great thousand worlds and are known throughout them. Great earthquakes are felt in the world, and formidable divine drums that cause one’s hair to stand on end resound perpetually. The ground on which the bodhisatva stands, an area the size of a wheel, remains unmoving. All the water in that place remains undisturbed by the wind. His overview of things is complete, and he sees what his own role is, but no sentient being is able to observe that he is an unsurpassed, fully accomplished buddha. These, Śāriputra, are the four unobservable qualities of the bodhisatva. What causes them? He does what his teacher instructs him to do. If he is told to follow, he follows. If he is told to go, he goes.
Bodhisattva, Buddha, Teachings