The Lotus Sūtra 1.61

1.61

「比丘比丘尼，有懷增上慢，
優婆塞我慢，優婆夷不信，
如是四眾等，其數有五千，
不自見其過，於戒有缺漏，
護惜其瑕疵。是小智已出，
眾中之糟糠，佛威德故去，
斯人尠福德，不堪受是法。
此眾無枝葉，唯有諸貞實。
舍利弗善聽！諸佛所得法，
無量方便力，而為眾生說。
眾生心所念，種種所行道，
若干諸欲性，先世善惡業。
佛悉知是已，以諸緣譬喻、
言辭方便力，令一切歡喜。
或說修多羅、伽陀及本事、
本生未曾有，亦說於因緣、
譬喻并祇夜、優波提舍經。
鈍根樂小法，貪著於生死，
於諸無量佛，不行深妙道，
眾苦所惱亂，為是說涅槃。
我設是方便，令得入佛慧，
未曾說汝等，當得成佛道。
所以未曾說，說時未至故，
今正是其時，決定說大乘。
我此九部法，隨順眾生說，
入大乘為本，以故說是經。
有佛子心淨，柔軟亦利根，
無量諸佛所，而行深妙道。
為此諸佛子，說是大乘經，
我記如是人，來世成佛道，
以深心念佛，修持淨戒故。
此等聞得佛，大喜充遍身，
佛知彼心行，故為說大乘。
聲聞若菩薩，聞我所說法，
乃至於一偈，皆成佛無疑。
十方佛土中，唯有一乘法，
無二亦無三。除佛方便說。
但以假名字，引導於眾生，
說佛智慧故，諸佛出於世。
唯此一事實，餘二則非真，
終不以小乘，濟度於眾生。
佛自住大乘，如其所得法，
定慧力莊嚴，以此度眾生。
自證無上道，大乘平等法，
若以小乘化，乃至於一人，
我則墮慳貪，此事為不可。
若人信歸佛，如來不欺誑，
亦無貪嫉意，斷諸法中惡。
故佛於十方，而獨無所畏。
我以相嚴身，光明照世間，
無量眾所尊，為說實相印。
舍利弗當知，我本立誓願，
欲令一切眾，如我等無異。
如我昔所願，今者已滿足，
化一切眾生，皆令入佛道。
若我遇眾生，盡教以佛道，
無智者錯亂，迷惑不受教。
我知此眾生，未曾修善本，
堅著於五欲，癡愛故生惱。
以諸欲因緣，墜墮三惡道，
輪迴六趣中，備受諸苦毒，
受胎之微形，世世常增長。
薄德少福人，眾苦所逼迫，
入邪見稠林，若有若無等。
依止此諸見，具足六十二，
深著虛妄法，堅受不可捨，
我慢自矜高，諂曲心不實，
於千萬億劫，不聞佛名字，
亦不聞正法，如是人難度。
是故舍利弗！我為設方便，
說諸盡苦道，示之以涅槃。
我雖說涅槃，是亦非真滅，
諸法從本來，常自寂滅相。
佛子行道已，來世得作佛，
我有方便力，開示三乘法。
一切諸世尊，皆說一乘道，
今此諸大眾，皆應除疑惑，
諸佛語無異，唯一無二乘。
過去無數劫，無量滅度佛，
百千萬億種，其數不可量。
如是諸世尊，種種緣譬喻，
無數方便力，演說諸法相。
是諸世尊等，皆說一乘法，
化無量眾生，令入於佛道。
又諸大聖主，知一切世間，
天人群生類，深心之所欲，
更以異方便，助顯第一義。
若有眾生類，值諸過去佛，
若聞法布施，或持戒忍辱、
精進禪智等，種種修福慧。
如是諸人等，皆已成佛道。
諸佛滅度已，若人善軟心，
如是諸眾生，皆已成佛道。
諸佛滅度已，供養舍利者，
起萬億種塔，金銀及頗梨、
車𤦲與馬腦、玫瑰琉璃珠，
清淨廣嚴飾，莊校於諸塔。
或有起石廟，栴檀及沈水，
木櫁并餘材，塼瓦泥土等。
若於曠野中，積土成佛廟，
乃至童子戲，聚沙為佛塔，
如是諸人等，皆已成佛道。
若人為佛故，建立諸形像，
刻雕成眾相，皆已成佛道。
或以七寶成，鍮石赤白銅、
白鑞及鉛錫，鐵木及與泥，
或以膠漆布，嚴飾作佛像，
如是諸人等，皆已成佛道。
彩畫作佛像，百福莊嚴相，
自作若使人，皆已成佛道。
乃至童子戲，若草木及筆，
或以指爪甲，而畫作佛像，
如是諸人等，漸漸積功德，
具足大悲心，皆已成佛道。
但化諸菩薩，度脫無量眾。
若人於塔廟、寶像及畫像，
以華香幡蓋，敬心而供養。
若使人作樂，擊鼓吹角貝，
簫笛琴箜篌、琵琶鐃銅鈸，
如是眾妙音，盡持以供養。
或以歡喜心，歌唄頌佛德，
乃至一小音，皆已成佛道。
若人散亂心，乃至以一華，
供養於畫像，漸見無數佛。
或有人禮拜，或復但合掌，
乃至舉一手，或復小低頭，
以此供養像，漸見無量佛。
自成無上道，廣度無數眾，
入無餘涅槃，如薪盡火滅。
若人散亂心，入於塔廟中，
一稱南無佛，皆已成佛道。
於諸過去佛，在世或滅度，
若有聞是法，皆已成佛道。
未來諸世尊，其數無有量，
是諸如來等，亦方便說法。
一切諸如來，以無量方便，
度脫諸眾生，入佛無漏智，
若有聞法者，無一不成佛。
諸佛本誓願，我所行佛道，
普欲令眾生，亦同得此道。
未來世諸佛，雖說百千億，
無數諸法門，其實為一乘。
諸佛兩足尊，知法常無性，
佛種從緣起，是故說一乘。
是法住法位，世間相常住，
於道場知已，導師方便說。
天人所供養，現在十方佛，
其數如恒沙，出現於世間，
安隱眾生故，亦說如是法。
知第一寂滅，以方便力故，
雖示種種道，其實為佛乘。
知眾生諸行，深心之所念，
過去所習業，欲性精進力，
及諸根利鈍，以種種因緣、
譬喻亦言辭，隨應方便說。
今我亦如是，安隱眾生故，
以種種法門，宣示於佛道。
我以智慧力，知眾生性欲，
方便說諸法，皆令得歡喜。
舍利弗當知！我以佛眼觀，
見六道眾生，貧窮無福慧，
入生死嶮道，相續苦不斷，
深著於五欲，如犛牛愛尾，
以貪愛自蔽，盲瞑無所見。
不求大勢佛，及與斷苦法，
深入諸邪見，以苦欲捨苦，
為是眾生故，而起大悲心。
我始坐道場，觀樹亦經行，
於三七日中，思惟如是事，
我所得智慧，微妙最第一。
眾生諸根鈍，著樂癡所盲，
如斯之等類，云何而可度？
爾時諸梵王，及諸天帝釋、
護世四天王，及大自在天，
并餘諸天眾，眷屬百千萬，
恭敬合掌禮，請我轉法輪。
我即自思惟：『若但讚佛乘，
眾生沒在苦，不能信是法；
破法不信故，墜於三惡道。
我寧不說法，疾入於涅槃。
尋念過去佛，所行方便力，
我今所得道，亦應說三乘。』
作是思惟時，十方佛皆現，
梵音慰喻我：『善哉釋迦文！
第一之導師，得是無上法，
隨諸一切佛，而用方便力。
我等亦皆得，最妙第一法，
為諸眾生類、分別說三乘。
少智樂小法，不自信作佛，
是故以方便，分別說諸果。
雖復說三乘，但為教菩薩。』
舍利弗當知！我聞聖師子，
深淨微妙音，喜稱南無佛。
復作如是念：『我出濁惡世，
如諸佛所說，我亦隨順行。』
思惟是事已，即趣波羅柰。
諸法寂滅相，不可以言宣，
以方便力故，為五比丘說。
是名轉法輪，便有涅槃音，
及以阿羅漢，法僧差別名。
從久遠劫來，讚示涅槃法，
生死苦永盡，我常如是說。
舍利弗當知！我見佛子等，
志求佛道者，無量千萬億，
咸以恭敬心，皆來至佛所，
曾從諸佛聞，方便所說法。
我即作是念：『如來所以出，
為說佛慧故，今正是其時。』
舍利弗當知！鈍根小智人、
著相憍慢者，不能信是法。
今我喜無畏，於諸菩薩中，
正直捨方便，但說無上道。
菩薩聞是法，疑網皆已除，
千二百羅漢，悉亦當作佛。
如三世諸佛，說法之儀式，
我今亦如是，說無分別法。
諸佛興出世，懸遠值遇難，
正使出于世，說是法復難。
無量無數劫，聞是法亦難，
能聽是法者，斯人亦復難。
譬如優曇花，一切皆愛樂，
天人所希有，時時乃一出。
聞法歡喜讚，乃至發一言，
則為已供養，一切三世佛，
是人甚希有，過於優曇花。
汝等勿有疑，我為諸法王，
普告諸大眾，但以一乘道，
教化諸菩薩，無聲聞弟子。
汝等舍利弗，聲聞及菩薩，
當知是妙法，諸佛之祕要。
以五濁惡世，但樂著諸欲，
如是等眾生，終不求佛道。
當來世惡人，聞佛說一乘，
迷惑不信受，破法墮惡道。
有慚愧清淨，志求佛道者，
當為如是等，廣讚一乘道。
舍利弗當知！諸佛法如是，
以萬億方便，隨宜而說法，
其不習學者，不能曉了此。
汝等既已知，諸佛世之師，
隨宜方便事，無復諸疑惑，
心生大歡喜，自知當作佛。」

"The bhikṣus and bhikṣuṇīs who harboured abhimāna,
upāsakas who were proud, upāsikās who lacked faith—
such members of the fourfold assembly, numbering five thousand,
did not perceive their own errors, had deficiencies in their precepts,
and jealously guarded their flaws. These of petty wisdom have already departed;
the chaff among the assembly has left through the Buddha's majestic virtue.
These persons have meager merit and fortune, and are unable to receive this Dharma.
This assembly has no branches and leaves, but only what is sound and real.
Śāriputra, listen well! The Dharma obtained by the Buddhas
is preached for the sake of sentient beings through immeasurable powers of upāya:
the thoughts in the minds of sentient beings, the various paths they practice,
their many desires and natures, and the good and evil karma of their past lives—
having fully known all these, by powers of upāya with various causes, parables,
and words, the Buddha causes all to rejoice.
Sometimes he preaches sūtras, gāthās, and itivṛttakas,
jātakas, and adbhutadharmas; he also preaches nidānas,
avadānas, along with geyas and upadeśa sūtras.
Those of dull faculties who delight in lesser teachings, are greedily attached to saṃsāra,
and have not practiced the profound and sublime path under immeasurable Buddhas,
being afflicted by many sufferings—for their sake he preaches nirvāṇa.
I devised such an upāya to cause them to enter the Buddha's wisdom;
I never said to you that you would attain the Buddha-path.
The reason I never said so was that the time to speak had not yet arrived;
now is precisely the time to resolve to preach the Mahāyāna.
These nine classes of Dharma of mine, preached in accordance with sentient beings,
have entry into the Mahāyāna as their foundation; for this reason I preach this sūtra.
There are sons of the Buddha whose minds are pure, gentle, and of sharp faculties,
who have practiced the profound and sublime path under immeasurable Buddhas.
For these sons of the Buddha I preach this Mahāyāna sūtra;
I prophesy that such persons will attain the Buddha-path in a future age,
because with deep devotion they mind the Buddha and cultivate pure precepts.
When they hear that they will attain Buddhahood, great joy fills their bodies;
the Buddha knows their mental conduct, and therefore preaches the Mahāyāna for them.
Whether śrāvakas or Bodhisattvas, if they hear the Dharma I preach,
even down to a single gāthā, all without doubt will attain Buddhahood.
Throughout the Buddha-lands of the ten directions there is only the Dharma of the One Vehicle;
there are not two, nor are there three, except where the Buddha preaches through upāya.
Merely using provisional designations to guide sentient beings,
and to speak of the Buddha's wisdom, the Buddhas appear in the world.
This one matter alone is real; the other two are not true.
Never with the lesser vehicle does he deliver sentient beings.
The Buddha himself abides in the Mahāyāna, and according to the Dharma he has attained,
adorned with the powers of samādhi and wisdom, he uses this to deliver sentient beings.
Having himself realized the unexcelled path, the equal Dharma of the Mahāyāna,
if I were to transform even a single person through the lesser vehicle,
I would fall into stinginess, and this cannot be.
If a person with faith takes refuge in the Buddha, the Tathāgata does not deceive them,
nor does he have thoughts of greed or jealousy; he has cut off the evils in all dharmas.
Therefore throughout the ten directions, the Buddha alone is without fear.
Adorning my body with marks, my light illuminates the world;
revered by immeasurable multitudes, I preach the seal of the true mark.
Śāriputra, you should know that originally I made a vow,
wishing to cause all multitudes to be equal to me, without difference.
As I formerly vowed, so now it has been fulfilled:
transforming all sentient beings, I cause them all to enter the Buddha-path.
If I met sentient beings and taught them all with the Buddha-path,
those without wisdom would be confused, deluded, and unwilling to receive the teaching.
I knew that these sentient beings had never cultivated the roots of goodness,
were obstinately attached to the five desires, and through foolish grasping gave rise to affliction.
Through the causes and conditions of desires, they fall into the three evil paths,
transmigrating within the six destinies, undergoing all manner of bitter poisons;
the subtle forms of their conception in the womb constantly increase from life to life.
Persons of meager virtue and little merit, oppressed by all sufferings,
enter the thicket of wrong views, such as existence or non-existence.
Relying on these views, they become possessed of the sixty-two [views],
deeply attached to false and illusory dharmas, clinging firmly and unable to renounce them,
proud and arrogant, flattering, crooked, and insincere in mind;
for thousands of myriads of koṭis of kalpas they do not hear the name of the Buddha,
nor do they hear the True Dharma—such persons are difficult to deliver.
Therefore, Śāriputra, I devised an upāya for them,
preaching the path that exhausts all suffering and showing them nirvāṇa.
Although I preach nirvāṇa, it is also not true extinction;
from the very beginning, all dharmas are constantly characterized by calm extinction.
When sons of the Buddha have practiced the path, they will become Buddhas in a future age;
I have the power of upāya to disclose the teaching of the Three Vehicles.
All the Bhagavats preach the path of the One Vehicle;
now this entire great assembly ought to dispel doubts and perplexities.
The words of the Buddhas do not differ: there is only the One, no second vehicle.
In the immeasurable kalpas of the past, countless Buddhas who entered extinction,
of hundreds, thousands, myriads, and koṭis of kinds, their number beyond measure—
such Bhagavats, through various causes, conditions, and parables,
and through countless powers of upāya, expounded the characteristics of dharmas.
All these Bhagavats preached the Dharma of the One Vehicle,
transforming immeasurable sentient beings and causing them to enter the Buddha-path.
Furthermore, these great holy lords, knowing what the heavenly and human beings
and all classes of living beings in all worlds desire in their deep minds,
further used different upāyas to help reveal the supreme meaning.
If there were any class of sentient beings who encountered past Buddhas,
and if they heard the Dharma, practiced giving, or kept the precepts, patience,
vigor, dhyāna, wisdom, and so forth, cultivating merit and wisdom in various ways—
all such persons have already attained the Buddha-path.
After the Buddhas entered extinction, if persons had good and gentle minds,
all such sentient beings have already attained the Buddha-path.
After the Buddhas entered extinction, those who made offerings to the relics,
erecting myriads of koṭis of kinds of stūpas out of gold, silver, and crystal,
musāragalva and agate, carnelian, lapis lazuli, and pearls,
purely and extensively adorned and embellished these stūpas;
or those who erected stone shrines, or [used] sandalwood and aloeswood,
cedar and other timber, brick, tile, clay, and the like;
or if in a wilderness they heaped up earth to make a Buddha-shrine,
even down to children at play who gathered sand to make a Buddha-stūpa—
all such persons have already attained the Buddha-path.
If a person for the sake of the Buddha fashioned images,
carving and sculpting all the marks, they have already attained the Buddha-path;
or made them of the seven treasures, of brass, red copper, white copper,
pewter, lead, tin, iron, wood, and clay,
or with lacquered cloth adorned and made Buddha-images—
all such persons have already attained the Buddha-path.
Those who painted Buddha-images, adorned with the marks of a hundred merits,
whether doing so themselves or causing others to do so, have all already attained the Buddha-path;
even down to children at play who with grass, wood, or a brush,
or with their fingernails drew Buddha-images—
such persons, gradually accumulating merits
and becoming fully endowed with the mind of great compassion, have all already attained the Buddha-path,
merely transforming Bodhisattvas to deliver immeasurable multitudes.
If a person at stūpas and shrines, to precious images and painted images,
with flowers, incense, banners, and canopies, makes offerings with a reverent mind;
or causes people to play music, beating drums, blowing horns and conches,
pipes, flutes, zithers, harps, lutes, cymbals, and gongs,
using all such wonderful sounds as offerings;
or with a joyful mind sings hymns in praise of the Buddha's virtue,
even down to a single low sound—all have already attained the Buddha-path.
If a person with a distracted mind, even with a single flower,
makes an offering to a painted image, they will gradually see countless Buddhas.
Or if someone bows, or merely joins their palms,
even down to raising a single hand or slightly bowing their head,
and by this makes an offering to an image, they will gradually see immeasurable Buddhas,
themselves attain the unexcelled path, extensively deliver countless multitudes,
and enter nirvāṇa without remainder, like fire extinguished when the fuel is consumed.
If a person with a distracted mind enters a stūpa or shrine,
and calls out just once, 'Homage to the Buddha!', they have all already attained the Buddha-path.
Under the past Buddhas, whether in the world or after extinction,
if there were those who heard this Dharma, all have already attained the Buddha-path.
The future Bhagavats, whose number will have no measure,
these Tathāgatas will likewise preach the Dharma through upāya.
All the Tathāgatas, through immeasurable upāyas,
deliver all sentient beings into the Buddha's undefiled wisdom;
if there are those who hear the Dharma, not one will fail to attain Buddhahood.
The original vow of the Buddhas is: 'The Buddha-path that I practice,
I universally wish to cause sentient beings to attain along with me.'
Although the Buddhas of future ages preach hundreds, thousands, and koṭis
of countless Dharma-doors, in reality they are for the One Vehicle.
The Buddhas, the most honored among two-legged beings, know that dharmas are ever devoid of self-nature,
and that the seed of Buddhahood arises from conditions; therefore they preach the One Vehicle.
These dharmas abide in their Dharma-state; worldly characteristics are constantly abiding.
Having known this at the bodhimaṇḍa, the Guides preach through upāya.
Revered by gods and humans, the present Buddhas of the ten directions,
their number like the sands of the Ganges, appear in the world
and, to bring peace and security to sentient beings, likewise preach such a Dharma.
Knowing the supreme calm extinction, through the power of upāya,
although they display various paths, in reality they are for the Buddha Vehicle.
Knowing the various actions of sentient beings, the thoughts in their deep minds,
the karma practiced in the past, the desires, natures, and powers of vigor,
as well as the sharpness or dullness of their faculties, through various causes and conditions,
parables, and words, they preach through upāya as appropriate.
Now I too am like this: to bring peace and security to sentient beings,
through various Dharma-doors I proclaim the Buddha-path.
Through the power of wisdom I know the natures and desires of sentient beings;
preaching all dharmas through upāya, I cause them all to rejoice.
Śāriputra, you should know that with the Buddha-eye I observe
and see sentient beings in the six destinies, impoverished and lacking merit and wisdom,
entering the perilous road of saṃsāra, continuous in unbroken suffering,
deeply attached to the five desires like a yak treasuring its tail,
blinding themselves with greed and love, dark and seeing nothing.
They do not seek the Buddha of great power, nor the Dharma that cuts off suffering;
they enter deeply into wrong views, wishing to discard suffering with suffering.
For the sake of these sentient beings I give rise to the mind of great compassion.
When I first sat at the bodhimaṇḍa, gazing at the tree and walking about,
during three times seven days I reflected on such matters:
'The wisdom I have attained is subtle, wonderful, and supreme;
sentient beings have dull faculties, are attached to pleasure and blinded by delusion;
how could such as these be delivered?'
At that time the Brahmā kings, the heavenly Śakra,
the four heavenly kings who guard the world, Maheśvara,
and the other heavenly multitudes, with hundreds, thousands, and myriads of retinues,
reverently joined their palms and bowed, requesting me to turn the dharmacakra.
I then thought to myself: 'If I merely praise the Buddha Vehicle,
sentient beings, sunken in suffering, will be unable to believe this Dharma;
by destroying the Dharma and not believing, they would fall into the three evil paths.
Better that I not preach the Dharma, but quickly enter nirvāṇa.'
Then, recalling the past Buddhas and the power of upāya they practiced,
[I thought:] 'The path I have now attained should also be preached as the Three Vehicles.'
While I was reflecting in this way, the Buddhas of the ten directions all appeared,
and with Brahmā sounds comforted me: 'Excellent, Śākyamuni!
Supreme Guide, you have attained this unexcelled Dharma;
following all the Buddhas, you employ the power of upāya.
We too have all attained the most wonderful, supreme Dharma,
and for the sake of various classes of sentient beings we distinguish and preach the Three Vehicles.
Those of little wisdom delight in lesser teachings and do not believe they can become Buddhas;
therefore through upāya we distinguish and preach the various fruits.
Although we preach the Three Vehicles, it is merely to teach Bodhisattvas.'
Śāriputra, you should know that when I heard the sacred lions'
profound, pure, and subtle sound, with joy I called out, 'Homage to the Buddhas!'
Then I had this thought: 'I have appeared in a defiled and evil world;
as all the Buddhas have spoken, I too shall act in accordance.'
Having reflected on this matter, I immediately proceeded to Vārāṇasī.
The characteristic of calm extinction of all dharmas cannot be expressed in words;
through the power of upāya, I preached it for the five bhikṣus.
This was called turning the dharmacakra; thereupon there was the sound of nirvāṇa,
as well as the distinctive names of arhat, Dharma, and Saṅgha.
From distant kalpas onward I have praised and shown the Dharma of nirvāṇa,
[saying that] the suffering of saṃsāra is forever exhausted; I have constantly spoken thus.
Śāriputra, you should know that I saw the sons of the Buddha
who aspired to seek the Buddha-path, immeasurable thousands, myriads, and koṭis,
all with reverent minds coming to where the Buddha was,
having previously heard from the Buddhas the Dharma preached through upāya.
I then had this thought: 'The reason the Tathāgata appears
is to preach the Buddha's wisdom; now is precisely the time.'
Śāriputra, you should know that persons of dull faculties and little wisdom,
those who cling to characteristics and are arrogant, cannot believe this Dharma.
Now I, joyful and fearless, in the midst of the Bodhisattvas,
uprightly renounce upāya and preach only the unexcelled path.
When the Bodhisattvas hear this Dharma, the net of doubts is entirely removed;
the twelve hundred arhats will likewise all become Buddhas.
As is the manner of preaching the Dharma of the Buddhas of the three periods of time,
so now do I likewise preach the non-discriminative Dharma.
The Buddhas' arising in the world is rare and hard to encounter;
even when they appear in the world, preaching this Dharma is again difficult.
Throughout immeasurable and countless kalpas, hearing this Dharma is also difficult;
those who are able to listen to this Dharma—such persons are likewise rare,
just like the udumbara flower, beloved by all,
rare even for gods and humans, appearing only from time to time.
If someone hears the Dharma and rejoices in praise, even uttering a single word,
they have already made offerings to all the Buddhas of the three periods of time;
such a person is extremely rare, surpassing the udumbara flower.
You should have no doubts: I am the King of the Dharmas,
and I universally announce to the great assembly: only through the path of the One Vehicle
do I teach and transform Bodhisattvas; there are no śrāvaka disciples.
You, Śāriputra, the śrāvakas, and the Bodhisattvas
should know that this saddharma is the secret essence of the Buddhas.
Because in the evil world of the five defilements they only delight in and cling to desires,
sentient beings such as these will never seek the Buddha-path.
Evil persons in future ages, hearing the Buddha preach the One Vehicle,
will be deluded, not believing or receiving it, and by destroying the Dharma fall into evil paths.
For those who have shame and purity, and who aspire to seek the Buddha-path,
one should extensively praise the path of the One Vehicle for such as these.
Śāriputra, you should know that the Dharma of the Buddhas is like this:
with myriad koṭis of upāyas they preach the Dharma according to what is fitting;
those who do not practice and study cannot understand this.
Since you have already come to know that the Buddhas, the teachers of the world,
act with upāya according to what is fitting, you should have no more doubts,
and with great joy arising in your hearts, know of yourselves that you will become Buddhas."