19th Imperishable, Magic.

[Sanskrit text for this chapter is available]

What then is the bodhisattvas’ supernormal knowledge consisting in knowledge of the way to magical power?

[1. Stemming from a pure cause (viśuddahetvutpanna):] It is the attainment, use and mastery of moments of existence that have been reached through [concentration (samādhi) consisting in] eagerness, vigour, thinking and consideration; then, by cultivating these bases of [or causes (hetu) creating] magical power, he consciously attains unconditioned magical power and experiences [or partakes (upabhuj-) without effort (anābhoga) in] different miracles effected by magical power.

[2. Teaching in different forms (vicitrâkāradesanā):] Those miracles of his effected by magical power mature beings extensively, having regard for living beings. Whatever miracles of magical power which beings are to be disciplined by, he displays them to the beings, either in form, power or magical transformation. He displays to living beings just that appearance of beauty and complexion by which living beings are to be disciplined, the appearance of beauty and complexion of a Buddha, the appearance of beauty and complexion of a bodhisattva, the appearance of beauty and complexion of an isolated buddha, the appearance of beauty and complexion of a disciple, the appearance of beauty and complexion of a king of gods, the appearance of beauty and complexion of a world-protector, the appearance of beauty and complexion of a universal king, in the same way, the appearance of beauty and complexion of Viṣṇu, Skanda, the Great Lord, Brahmā or Prajāpati, the appearance of beauty and complexion of those not being any one of these, he displays to living beings just that appearance of beauty and complexion, even that of animals, and he teaches religion to living beings according to their faith.

[3. Putting it into power (vaśitvakaraṇa):] He displays just that power by which beings with very arrogant, aggressive, conceited, haughty and furious powers are to be disciplined, be it the power of the king of gods, the power of the lord of the world, the power of a world-protector, the power of a universal king, the power of a great athlete, a quarter of Nārāyaṇa’s power, half the power of Nārāyaṇa, (p. 105) or the [full] power of Nārāyaṇa. Even though Meru, the king of mountains, is sixty-eight thousand yojanas high and eighty-four thousand yojanas in breadth, one with the power of a bodhisattva can toss it up with three fingers; the power of that bodhisattva is unimpeded, so that he could even throw it to another world-sphere as if it were a fruit of the Āmalaka. Having placed upon the palm of his hand this world-system of threefold thousand great thousand worlds, so great, so wide, from the element of water to beyond the border of Avīci, he remains thus for a world-age or more while displaying all the right ways of behaviour. The bodhisattva, having such power, teaches religion to beings with very arrogant, aggressive, conceited, haughty and furious power to discipline their arrogant, aggressive, conceited, haughty and furious power.

[4. Making one form enter any other form (sarvarūpapraveśana):] By those bases of magic he attains knowledge of magical occurrences, and whatever he brings about by different kinds of knowledge of magical occurrences, that happens. If he brings about a magical occurrence thinking: “Let the great ocean have the size of the hoofprint of a cow,” it remains the size of the hoofprint of a cow, and: “Let the hoofprint of a cow be the great ocean,” it remains the great ocean.

[5. Changing (anyathākaraṇa):] If he brings about a magical occurrence thinking: “Let the world-conflagration be a mass of water,” it remains a mass of water, if he brings about a magical occurrence thinking: “Let the mass of water be a mass of fire,” it remains a mass of fire, if he brings about a magical occurrence thinking: “Let the mass of fire be a mass of wind,” it remains a mass of wind, if he brings about a magical occurrence thinking: “Let the mass of wind be a mass of fire,” it remains a mass of fire, if he brings about a magical occurrence thinking: “Let the mass of fire be a mass of earth,” it remains a mass of earth, if he brings about a magical occurrence thinking: “Let the mass of earth be a mass of fire,” it remains a mass of fire, thus, whatever moments of existence, insignificant, average or great he brings about through magical presence, precisely these take place.

[6. Not overcome by the magical power of any other (pararddhyanabhibhūta):] No one at all, excepting the Awakened Lords, is able to disturb, agitate or make disappear that magical presence of his, be it the king of gods, the creator of the world, the Evil One, the followers of the Evil One, not anyone in the world, even though in accordance with religion; no being whatsoever is able to disturb, agitate or make disappear that magical presence of the bodhisattva. By producing power through knowledge of the bodhisattva’s magical presence he teaches religion to beings with the languages they are pleased and content with, finding most important, by way of entering into their words.

His bases of magic power are elevated far above [those of the seers (ṛṣi) and disciples, etc.], autonomous, beyond the range of all the Evil Ones and the vices, they are entrances into the region of the Buddhas [as by them one penetrates into the sphere of all moments of existence (dharmadhātu) ], having no intention of harming any being, acquiring all the roots of good and the accumulations, they cannot be suppressed by the Evil One and his followers.

This, reverend Śāradvatīputra, is called the the bodhisattvas’ imperishable supernormal knowledge consisting in knowledge of the way to magical power.

(p. 106) These, reverend Śāradvatīputra, are called the bodhisattvas’ five imperishable kinds of supernormal knowledge.