XVIII.
Bhagavat said: ‘What do you think, O Subhûti, has the Tathâgata the bodily eye?’ Subhûti said: ‘So it is, O Bhagavat, the Tathâgata has the bodily eye.’
Bhagavat said: ‘What do you think, O Subhûti, has the Tathâgata the heavenly eye?’ Subhûti said: ‘So it is, O Bhagavat, the Tathâgata has the heavenly eye.’
Bhagavat said: ‘What do you think, O Subhûti, has the Tathâgata the eye of knowledge?’ Subhûti said: ‘So it is, O Bhagavat, the Tathâgata has the eye of knowledge.’
Bhagavat said: ‘What do you think, O Subhûti, has the Tathâgata the eye of the Law?’ Subhûti said: ‘So it is, O Bhagavat, the Tathâgata has the eye of the Law.’
Bhagavat said: ‘What do you think, O Subhûti, has the Tathâgata the eye of Buddha?’ Subhûti said: ‘So it is, O Bhagavat, the Tathâgata has the eye of Buddha.’
Bhagavat said: ‘What do you think, O Subhûti, as many grains of sand as there are in the great river Gangâ–were they preached by the Tathâgata as grains of sand?’ Subhûti said: ‘So it is, O Bhagavat, so it is, O Sugata, they were preached as grains of sand by the Tathâgata.’ Bhagavat said: ‘What do you think, O Subhûti, if there were as many Gangâ rivers as there are grains of sand in the great river Gangâ; and, if there were as many worlds as there are grains of sand in these, would these worlds be many?’ Subhûti said: ‘So it is, O Bhagavat, so it is, O Sugata, these worlds would be many.’ Bhagavat said: ‘As many beings as there are in all those worlds, I know the manifold trains of thought of them all. And why? Because what was preached as the train of thoughts, the train of thoughts indeed, O Subhûti, that was preached by the Tathâgata as no-train of thoughts, and therefore it is called the train of thoughts. And why? Because, O Subhûti, a past thought is not perceived, a future thought is not perceived, and the present thought is not perceived.’