17th Imperishable, Knowledge of Others’ Thoughts.

[Sanskrit text for this chapter is available]

What then is the bodhisattvas’ imperishable supernormal knowledge of of the knowledge of other’ thoughts? Knowing the thoughts of others is 1) knowing the thoughts of all beings in the past, 2) knowing their future thoughts, and 3) knowing their present thoughts.

1) With knowledge of past thoughts he enters the thoughts of living beings having their causes in the past: (p. 100) “The thought of this being has a great cause, the thought of this being has an average cause, the thought of this being has a small cause. The abilities of this being are caused by [have the essence of, consist chiefly in] generosity, the abilities of this being are caused by morality, the abilities of this being are caused by tolerance, the abilities of this being are caused by vigour, the abilities of this being are caused by meditation, the abilities of this being are caused by insight, the abilities of this being are caused by friendliness, the abilities of this being are caused by compassion, the abilities of this being are caused by joy, the abilities of this being are caused by equanimity, the abilities of this being are caused by the way of disciples, the abilities of this being are caused by the way of isolated buddhas, the abilities of this being are caused by the great way.

This being is determined by the power of causes, but though he is connected with the stream of causes which are roots of good, this being may be born in a low family because of his practice. This being has pure intentions but impure practice, this being has pure practice but impure intentions, this being has pure intentions and pure practice, this being has impure intentions and impure practice.

Thus when he knows truly as they are all the kinds of knowledge of the mental behaviour of all beings from the abilities which have arisen from causes in the past, and, having known them, teaches religion accordingly to each, it is called knowing the past thoughts of others.

2) What then is knowing the future thoughts of others?

“The cause which is the present generosity of this being will be the cause of his morality in the future; the cause which is the present morality of this being will be the cause of his tolerance in the future; the cause which is the present tolerance of this being will be the cause of his vigour in the future; the cause which is the present vigour of this being will be the cause of his meditation in the future; the cause which is the present meditation of this being will be the cause of his insight in the future; the cause which is the present worldly knowledge of this being will be the cause of the unworldly in the future; the cause which is the present limited abilities of this being will be the cause of the great way for him in the future.

Thus the bodhisattva knows truly as they are the causes of beings, the conditions and the forms [of the consequences] as they will be in the future. He does not get tired of maturing living beings; he teaches religion to the extent of his knowledge of entering the thoughts [of others] and to the extent that [others] are worthy of religion. He teaches the fruitful religion and does not become envious of other religious discourses. (p. 101) This is called knowing the future thoughts of others.

3) What then is knowing the present thoughts of others?

The bodhisattva knows truly as they are the thoughts and mental events of all beings arising in the present. He knows the impassioned thought truly as it is, as an impassioned thought, he knows the thought without passion truly as it is, as a thought without passion, thus with the enraged and the one without rage, the deluded and non-deluded, the vicious and the non-vicious, the attentive and non-attentive, the concentrated and unconcentrated, the one sinking down and the active, the regretful and non-regretful, the peaceful and non-peaceful, the freed and non-freed, the expanded and narrow, the small, extensive and great, he knows the immeasurable thought truly as it is, as immeasurable.

Thus he knows truly as they are all the vices, whichever vices obscure the thought of this or that being, and having known them, he teaches religion by his knowledge so that there is an escape from the vices. And to whatever congregation he goes, first he sees the mind of that congregation, and having seen it, he teaches religion accordingly to each person separately. Thus he perceives the superior or inferior abilities of those beings, he knows all of them truly as they are.

One’s own thought is not obscured and others’ thought is not obscured. Why? Because the stream of thoughts of that bodhisattva knows by knowledge, knows by recollection, knows by intelligence, knows by understanding, knows by insight, knows by awakening. His stream of thought is without vices, pure through having completely cut off the vices and fetters which are impressions of past deeds, immaculate, shining, unblamable, not harsh, beyond vices, without impurities, it knows through the light of all moments of existence, and entering the mental behaviour of all beings it [the bodhisattva’s stream of thought] knows the stream of thought completely. Entering into the knowledge which is nearness of thought to such moments of existence is called the bodhisattvas’ imperishable supernormal knowledge of knowing others’ thoughts.