大般若波羅蜜多經

04

Furthermore, Sariputra, when great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the perfection of generosity; nor do they practice prajnaparamita for the sake of the perfections of pure morality, patience, diligence, meditative concentration, or wisdom.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of inner emptiness; nor do they practice prajnaparamita for the sake of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of suchness; nor do they practice prajnaparamita for the sake of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of entering the certainty of righteousness and transcending birth and death; nor do they practice prajnaparamita for the sake of attaining the stage of non-retrogression, bringing sentient beings to maturity, or purifying and adorning Buddha-fields.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the four establishments of mindfulness; nor do they practice prajnaparamita for the sake of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path. They do not practice prajnaparamita for the sake of the Noble Truth of suffering; nor do they practice prajnaparamita for the sake of the Noble Truths of the origin, cessation, or path.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the four meditative concentrations; nor do they practice prajnaparamita for the sake of the four immeasurables or the four formless absorptions.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the eight liberations; nor do they practice prajnaparamita for the sake of the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the gateway to liberation through emptiness; nor do they practice prajnaparamita for the sake of the gateways to liberation through signlessness or wishlessness.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of any dharani gateway; nor do they practice prajnaparamita for the sake of any samadhi gateway.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the Very Joyful Ground; nor do they practice prajnaparamita for the sake of the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Difficult-to-Conquer Ground, the Manifest Ground, the Far-Going Ground, the Immovable Ground, the Excellent Wisdom Ground, or the Dharma Cloud Ground.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the physical eye; nor do they practice prajnaparamita for the sake of the divine eye, the wisdom eye, the Dharma eye, or the Buddha eye.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the Buddha’s ten powers; nor do they practice prajnaparamita for the sake of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the thirty-two marks of a great person; nor do they practice prajnaparamita for the sake of the eighty secondary characteristics.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the Dharma of never forgetting; nor do they practice prajnaparamita for the sake of the nature of constant equanimity.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the wisdom of all things; nor do they practice prajnaparamita for the sake of the wisdom of the aspects of the paths, the wisdom of all aspects, or the subtle and wondrous wisdom of all aspects.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of transcending the fruit of stream-entry; nor do they practice prajnaparamita for the sake of transcending the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha.

When great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of all the practices of great bodhisattvas; nor do they practice prajnaparamita for the sake of the supreme awakening of the Buddhas. Why is this? Sariputra, it is because great bodhisattvas who practice prajnaparamita do not perceive any differentiation among the natures of dharmas.

Sariputra, because great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra, when great bodhisattvas practice prajnaparamita, they do not practice prajnaparamita for the sake of the direct knowledge of the divine eye; they do not practice prajnaparamita for the sake of the direct knowledge of the divine ear; they do not practice prajnaparamita for the sake of the direct knowledge of others’ minds; they do not practice prajnaparamita for the sake of the direct knowledge of recollecting past lives; they do not practice prajnaparamita for the sake of the direct knowledge of miraculous powers; and they do not practice prajnaparamita for the sake of the direct knowledge of the destruction of the outflows.

Why is this? Sariputra, it is because, when great bodhisattvas practice prajnaparamita, they do not even perceive the practice of prajnaparamita as existent, much less the practice of the six direct knowledges of bodhisattvas and Tathagatas.

Sariputra, because great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra, when great bodhisattvas practice prajnaparamita, they do not give rise to this thought: “Through the direct knowledge of the divine eye, I shall see all sentient beings dying here and being born elsewhere throughout the innumerable Buddha-worlds of the ten directions.”

They do not give rise to this thought: “Through the direct knowledge of the divine ear, I shall hear the Buddhas and bodhisattvas teaching the Dharma throughout the innumerable Buddha-worlds of the ten directions.”

They do not give rise to this thought: “Through the direct knowledge of others’ minds, I shall know the minds and mental factors of all sentient beings throughout the innumerable Buddha-worlds of the ten directions.”

They do not give rise to this thought: “Through the direct knowledge of recollecting past lives, I shall recall the events of the former lives of all sentient beings throughout the innumerable Buddha-worlds of the ten directions.”

They do not give rise to this thought: “Through the direct knowledge of miraculous powers, I shall go to where the Buddhas and bodhisattvas dwell throughout the innumerable Buddha-worlds of the ten directions, there to honor them, make offerings to them, revere them, and praise them.”

They do not give rise to this thought: “Through the direct knowledge of the destruction of the outflows, I shall discern whether the outflows of all sentient beings throughout the Buddha-worlds of the ten directions have or have not been exhausted.”

Śāriputra! Because the great bodhisattvas, when practicing prajnaparamita, are thus in accord with these dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Śāriputra! Because the great bodhisattvas, when practicing prajnaparamita, are thus in accord with prajnaparamita, they can skillfully establish immeasurable, countless, and boundless sentient beings in the realm of nirvana without remainder. No evil māra can gain power over them, all afflictions are subdued and extinguished, and worldly affairs proceed according to their wishes.

All Tathagatas, Arhats, Perfectly Awakened Ones, and all assemblies of great bodhisattvas throughout countless worlds in the ten directions jointly watch over and remain mindful of such bodhisattvas, preventing them from falling back to any stage of a śrāvaka or pratyekabuddha.

The devas of the realm of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Creating, the Heaven of Mastery over Others’ Creations, the Heaven of Brahmā’s Assembly, the Heaven of Brahmā’s Ministers, the Heaven of Brahmā’s Retinue, the Great Brahmā Heaven, the Heaven of Light, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Utmost Purity of Light, the Heaven of Purity, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Heaven of Vastness, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, the Heaven of Abundant Fruit, the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation,

the Heaven of Excellent Vision, and the Akaniṣṭha Heaven, together with all śrāvakas and pratyekabuddhas throughout countless worlds in the ten directions, jointly support and protect such bodhisattvas.

They ensure that all their undertakings are free from obstruction, that the illnesses and anxieties of body and mind are alleviated and dispelled, and that even the painful retribution they would otherwise undergo in future lives because of unwholesome karma is mitigated. Why is this? Śāriputra! It is because that great bodhisattva has compassion for all sentient beings.

Śāriputra! When that great bodhisattva practices prajnaparamita, by the power of its spiritual might, with little preparatory effort, the bodhisattva can most excellently and freely elicit dharani gateways and samadhi gateways, causing them swiftly to manifest. Wherever the bodhisattva is born, the bodhisattva always serves all Tathagatas, Arhats, Perfectly Awakened Ones. Until attaining the sought-after fruit of supreme awakening, throughout the intervening period the bodhisattva is never far from the Buddhas.

Śāriputra! Because the great bodhisattva, when practicing prajnaparamita, is thus in accord with prajnaparamita, the bodhisattva acquires such immeasurable, countless, subtle, wondrous, and inconceivable merits.

Furthermore, Śāriputra! When practicing prajnaparamita, great bodhisattvas do not conceive this thought: “Dharmas are either in accord or not in accord with one another, equal or unequal to one another.” Why is this? Śāriputra! It is because that great bodhisattva does not perceive dharmas as being either in accord or not in accord with one another, equal or unequal to one another.

When practicing prajnaparamita, great bodhisattvas do not conceive this thought: “Within the dharma-dhatu, I shall swiftly manifest perfect awakening, or I shall not swiftly manifest perfect awakening.” Why is this? Śāriputra! It is because within the dharma-dhatu, that great bodhisattva does not perceive even the slightest dharma by which perfect awakening could be manifested.

When practicing prajnaparamita, great bodhisattvas do not perceive any dharma apart from the dharma-dhatu, nor do they perceive the dharma-dhatu as existing apart from dharmas. Neither do they perceive dharmas as themselves being the dharma-dhatu, nor the dharma-dhatu as itself being dharmas.

When practicing prajnaparamita, great bodhisattvas do not conceive this thought: “The dharma-dhatu can serve as a cause and condition for dharmas.” Nor do they conceive this thought: “Dharmas can serve as causes and conditions for the dharma-dhatu.”

When practicing prajnaparamita, great bodhisattvas do not conceive this thought: “This dharma can realize the dharma-dhatu; this dharma cannot realize the dharma-dhatu.” Why is this? Śāriputra! It is because that great bodhisattva does not even perceive dharmas as existing, much less perceive a dharma that can or cannot realize the dharma-dhatu.

Śāriputra! Because the great bodhisattvas, when practicing prajnaparamita, are thus in accord with these dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Śāriputra! When practicing prajnaparamita, great bodhisattvas do not perceive form as being in accord with emptiness, nor do they perceive emptiness as being in accord with form. They do not perceive feeling, perception, formations, and consciousness as being in accord with emptiness, nor do they perceive emptiness as being in accord with feeling, perception, formations, and consciousness.

When practicing prajnaparamita, great bodhisattvas do not perceive the eye ayatana as being in accord with emptiness, nor do they perceive emptiness as being in accord with the eye ayatana. They do not perceive the ear, nose, tongue, body, and mind ayatanas as being in accord with emptiness, nor do they perceive emptiness as being in accord with the ear, nose, tongue, body, and mind ayatanas.

When practicing prajnaparamita, great bodhisattvas do not perceive the form ayatana as being in accord with emptiness, nor do they perceive emptiness as being in accord with the form ayatana. They do not perceive the sound, odor, taste, touch, and dharma ayatanas as being in accord with emptiness, nor do they perceive emptiness as being in accord with the sound, odor, taste, touch, and dharma ayatanas.

When practicing prajnaparamita, great bodhisattvas do not perceive the eye dhatu as being in accord with emptiness, nor do they perceive emptiness as being in accord with the eye dhatu. They do not perceive the ear, nose, tongue, body, and mind dhatus as being in accord with emptiness, nor do they perceive emptiness as being in accord with the ear, nose, tongue, body, and mind dhatus.

When practicing prajnaparamita, great bodhisattvas do not perceive the form dhatu as being in accord with emptiness, nor do they perceive emptiness as being in accord with the form dhatu. They do not perceive the sound, odor, taste, touch, and dharma dhatus as being in accord with emptiness, nor do they perceive emptiness as being in accord with the sound, odor, taste, touch, and dharma dhatus.

When practicing prajnaparamita, great bodhisattvas do not perceive the eye-consciousness dhatu as being in accord with emptiness, nor do they perceive emptiness as being in accord with the eye-consciousness dhatu. They do not perceive the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as being in accord with emptiness, nor do they perceive emptiness as being in accord with the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

When practicing prajnaparamita, great bodhisattvas do not perceive eye-contact as being in accord with emptiness, nor do they perceive emptiness as being in accord with eye-contact. They do not perceive ear-, nose-, tongue-, body-, and mind-contact as being in accord with emptiness, nor do they perceive emptiness as being in accord with ear-, nose-, tongue-, body-, and mind-contact.

When practicing prajnaparamita, great bodhisattvas do not perceive the feelings arising with eye-contact as their condition as being in accord with emptiness, nor do they perceive emptiness as being in accord with the feelings arising with eye-contact as their condition. They do not perceive the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition as being in accord with emptiness, nor do they perceive emptiness as being in accord with the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition.

When practicing prajnaparamita, great bodhisattvas do not perceive the earth dhatu as being in accord with emptiness, nor do they perceive emptiness as being in accord with the earth dhatu. They do not perceive the water, fire, wind, space, and consciousness dhatus as being in accord with emptiness, nor do they perceive emptiness as being in accord with the water, fire, wind, space, and consciousness dhatus.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between causes and conditions and emptiness, nor do they perceive any correspondence between emptiness and causes and conditions. They do not perceive any correspondence between emptiness and the dharmas produced through the immediately antecedent condition, the objective condition, the predominant condition, and other conditions; nor do they perceive any correspondence between emptiness and the dharmas produced through the immediately antecedent condition, the objective condition, the predominant condition, and other conditions.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between ignorance and emptiness, nor do they perceive any correspondence between emptiness and ignorance. They do not perceive any correspondence between formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction and emptiness; nor do they perceive any correspondence between emptiness and formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the perfection of generosity and emptiness, nor do they perceive any correspondence between emptiness and the perfection of generosity. They do not perceive any correspondence between the perfections of pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita and emptiness; nor do they perceive any correspondence between emptiness and the perfections of pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between inner emptiness and emptiness, nor do they perceive any correspondence between emptiness and inner emptiness. They do not perceive any correspondence between outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence and emptiness; nor do they perceive any correspondence between emptiness and outer emptiness through the emptiness of the self-nature of nonexistence.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between suchness and emptiness, nor do they perceive any correspondence between emptiness and suchness. They do not perceive any correspondence between the dharma-realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm and emptiness; nor do they perceive any correspondence between emptiness and the dharma-realm through the inconceivable realm.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the four foundations of mindfulness and emptiness, nor do they perceive any correspondence between emptiness and the four foundations of mindfulness. They do not perceive any correspondence between the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path and emptiness; nor do they perceive any correspondence between emptiness and the four right efforts through the Noble Eightfold Path.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the Noble Truth of suffering and emptiness, nor do they perceive any correspondence between emptiness and the Noble Truth of suffering. They do not perceive any correspondence between the Noble Truths of the origin, cessation, and path and emptiness; nor do they perceive any correspondence between emptiness and the Noble Truths of the origin, cessation, and path.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the four meditative absorptions and emptiness, nor do they perceive any correspondence between emptiness and the four meditative absorptions. They do not perceive any correspondence between the four immeasurables and the four formless attainments and emptiness; nor do they perceive any correspondence between emptiness and the four immeasurables and the four formless attainments.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the eight liberations and emptiness, nor do they perceive any correspondence between emptiness and the eight liberations. They do not perceive any correspondence between the eight spheres of mastery, the nine successive attainments, and the ten totalities and emptiness; nor do they perceive any correspondence between emptiness and the eight spheres of mastery, the nine successive attainments, and the ten totalities.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the gateway to liberation through emptiness and emptiness, nor do they perceive any correspondence between emptiness and the gateway to liberation through emptiness. They do not perceive any correspondence between the gateways to liberation through signlessness and wishlessness and emptiness; nor do they perceive any correspondence between emptiness and the gateways to liberation through signlessness and wishlessness.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between all dharani gateways and emptiness, nor do they perceive any correspondence between emptiness and all dharani gateways. They do not perceive any correspondence between all samadhi gateways and emptiness, nor do they perceive any correspondence between emptiness and all samadhi gateways.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the Stage of Great Joy and emptiness, nor do they perceive any correspondence between emptiness and the Stage of Great Joy. They do not perceive any correspondence between the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of the Manifest, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud and emptiness; nor do they perceive any correspondence between emptiness and the Stage of Stainlessness through the Stage of the Dharma Cloud.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the five kinds of eyes and emptiness, nor do they perceive any correspondence between emptiness and the five kinds of eyes. They do not perceive any correspondence between the six superknowledges and emptiness, nor do they perceive any correspondence between emptiness and the six superknowledges.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the Buddha’s ten powers and emptiness, nor do they perceive any correspondence between emptiness and the Buddha’s ten powers. They do not perceive any correspondence between the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha and emptiness; nor do they perceive any correspondence between emptiness and the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the thirty-two marks of a great being and emptiness, nor do they perceive any correspondence between emptiness and the thirty-two marks of a great being. They do not perceive any correspondence between the eighty subsidiary characteristics and emptiness, nor do they perceive any correspondence between emptiness and the eighty subsidiary characteristics.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the quality of never losing mindfulness and emptiness, nor do they perceive any correspondence between emptiness and the quality of never losing mindfulness. They do not perceive any correspondence between the nature of perpetual equanimity and emptiness, nor do they perceive any correspondence between emptiness and the nature of perpetual equanimity.

When cultivating prajnaparamita, great bodhisattvas do not perceive any correspondence between the knowledge of all things and emptiness, nor do they perceive any correspondence between emptiness and the knowledge of all things. They do not perceive any correspondence between the knowledge of the aspects of the paths and the knowledge of all aspects and emptiness; nor do they perceive any correspondence between emptiness and the knowledge of the aspects of the paths and the knowledge of all aspects.

When great bodhisattvas practice prajnaparamita, they do not perceive the fruit of stream-entry as corresponding with emptiness, nor do they perceive emptiness as corresponding with the fruit of stream-entry. They do not perceive the fruits of once-returning, non-returning, arhatship, or the realization of a pratyekabuddha as corresponding with emptiness, nor do they perceive emptiness as corresponding with the fruits of once-returning, non-returning, arhatship, or the realization of a pratyekabuddha.

When great bodhisattvas practice prajnaparamita, they do not perceive all the practices of great bodhisattvas as corresponding with emptiness, nor do they perceive emptiness as corresponding with all the practices of great bodhisattvas. They do not perceive the supreme enlightenment of the Buddhas as corresponding with emptiness, nor do they perceive emptiness as corresponding with the supreme enlightenment of the Buddhas.

Shariputra! If great bodhisattvas practicing prajnaparamita can correspond in this manner, theirs is the foremost correspondence with emptiness.

Shariputra! Because great bodhisattvas practicing prajnaparamita correspond with emptiness in this manner, they do not fall to the stages of shravakas or pratyekabuddhas. They purify Buddha-fields, bring sentient beings to maturity, and swiftly realize supreme enlightenment.

Shariputra! Among all forms of correspondence entered by great bodhisattvas practicing prajnaparamita, correspondence with prajnaparamita is the foremost, most honored, most excellent, supreme, most wondrous, most exalted, ultimate, unsurpassed, beyond the unsurpassed, unequaled, and equal to the unequaled. Why is this? Shariputra! Because the foremost correspondence with prajnaparamita is precisely correspondence with emptiness, precisely correspondence with signlessness, and precisely correspondence with wishlessness. For this reason, it is the foremost.

Shariputra! When great bodhisattvas practicing prajnaparamita correspond with prajnaparamita in this manner, know that they have already received a prediction of Buddhahood or are close to receiving such a prediction. Shariputra! Through this correspondence, those great bodhisattvas can bring great benefit to immeasurable, innumerable, and boundless sentient beings.

Shariputra! Those great bodhisattvas do not give rise to the thought: “I correspond with prajnaparamita.” They do not give rise to the thought: “I have received the prediction that I shall certainly become a Buddha, or I am close to receiving such a prediction.” They do not give rise to the thought: “I can purify Buddha-fields.” They do not give rise to the thought: “I can bring sentient beings to maturity.” Nor do they give rise to the thought: “I shall attain the supreme enlightenment that I seek, turn the wheel of the wondrous Dharma, and liberate immeasurable sentient beings.” Why is this?

Shariputra! Because those great bodhisattvas do not perceive any dharma apart from the dharmadhatu, nor do they perceive the dharmadhatu apart from all dharmas. They do not perceive all dharmas as identical with the dharmadhatu, nor do they perceive the dharmadhatu as identical with all dharmas.

They do not perceive any dharma that practices prajnaparamita, any dharma that receives a Buddha’s prediction, any dharma that will realize supreme enlightenment, any dharma that purifies Buddha-fields, or any dharma that brings sentient beings to maturity. Why is this? Shariputra!

Because when great bodhisattvas practice prajnaparamita, they do not give rise to the perception of a self, the perception of a sentient being, the perception of a life-stream, the perception of one who is born, the perception of one who is nurtured, the perception of one who matures, the perception of one who transmigrates, the perception of a person born of a person, the perception of a supreme self, the perception of an agent, the perception of one who causes another to act, the perception of a creator of karma, the perception of one who causes another to create karma, the perception of one who personally experiences karmic results, the perception of one who causes another to experience karmic results, the perception of a knower, or the perception of a seer.

Why is this? Because a self, a sentient being, and so forth ultimately neither arise nor cease. Since these are ultimately non-arising and non-ceasing, why should one still practice prajnaparamita and obtain its various excellent merits and benefits?

Shariputra! Those great bodhisattvas practice prajnaparamita because they do not perceive the arising of sentient beings. They practice prajnaparamita because they do not perceive the cessation of sentient beings.

They practice prajnaparamita because they know the emptiness of sentient beings. They practice prajnaparamita because they know the selflessness of sentient beings. They practice prajnaparamita because they know that sentient beings are ungraspable.

They practice prajnaparamita because they know the detachment of sentient beings. They practice prajnaparamita because they know that the intrinsic nature of sentient beings is not a sentient being.

Shariputra! Among all forms of correspondence entered by great bodhisattvas practicing prajnaparamita, correspondence with emptiness is the foremost, while correspondence with prajnaparamita is the most honored, most excellent, and beyond compare.

Shariputra! Through such correspondence, great bodhisattvas extensively develop the capacity to bring forth the Tathagata’s ten powers, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha; the thirty-two marks of a great being and the eighty subsidiary characteristics; the quality of never forgetting, the nature of constant equanimity, knowledge of all things, knowledge of all aspects of the paths, knowledge of all aspects, and immeasurable, boundless other qualities of a Buddha.

Shariputra! Because great bodhisattvas practicing prajnaparamita correspond with prajnaparamita in this manner, they ultimately never give rise to the obstructive states of miserliness, misconduct, anger, indolence, distraction, or faulty wisdom. The paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajna naturally remain manifest before them without interruption.

IV. CHAPTER ON REBIRTH

01

At that time, Shariputra addressed the Buddha: “Blessed One! From what realm do great bodhisattvas established in prajnaparamita pass away and come to be born in this realm? After passing away from this realm, in what realm will they be born?”

The Buddha said to the Venerable Shariputra: “Among great bodhisattvas established in prajnaparamita, some pass away from Buddha-fields in other directions and come to be born in this realm; some pass away from the Tushita heaven and come to be born in this realm; and some pass away from the human realm and are reborn in the human realm.

“Shariputra! If great bodhisattvas established in prajnaparamita pass away from other Buddha-fields and come to be born in this realm, those great bodhisattvas swiftly correspond with prajnaparamita. Because they correspond with prajnaparamita, when they are reborn, the profound and wondrous Dharma gateway immediately becomes manifest before them. From then onward, they constantly and swiftly attain correspondence with prajnaparamita. Wherever they are born, they constantly encounter Buddhas, whom they revere, make offerings to, honor, and praise, and they are able gradually to bring prajnaparamita to perfection.

“Shariputra! If great bodhisattvas established in prajnaparamita pass away from the Tushita heaven and come to be born in this realm, those great bodhisattvas, for the greater part, remain throughout their lives inseparable from the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita. These remain freely manifest before them, and they never forget them. All dharani gateways and samadhi gateways likewise remain freely manifest before them, and they never forget them.”

Shariputra! If a great bodhisattva who abides in prajnaparamita passes away from the human realm and is then reborn in the human realm, that great bodhisattva, except for having attained non-retrogression, has dull faculties and slow wisdom. Although diligently cultivating prajnaparamita, that bodhisattva cannot quickly become attuned to prajnaparamita and has not yet attained mastery of all dharani gateways and samadhi gateways.

Furthermore, Shariputra! Your next question was: When great bodhisattvas who abide in prajnaparamita pass away from this realm, in what realm will they be reborn? Shariputra! Because such great bodhisattvas are constantly attuned to prajnaparamita, after passing away from this realm, they will be reborn in another Buddha realm, and from that Buddha realm they will be reborn in yet another Buddha realm. Wherever they are born, they will always encounter Buddhas, World-Honored Ones, whom they will reverently honor and make offerings to, esteem, and praise. Until they attain unsurpassed perfect enlightenment, they will never be far from the Buddhas.

Furthermore, Shariputra! Some great bodhisattvas, because they lack skillful means, enter the first, second, third, and fourth dhyanas. They are also able to cultivate the paramitas of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita. Because such great bodhisattvas have attained the dhyanas, they are reborn among the Long-Lived Gods. When their lifespan there is exhausted, they are reborn in the human realm, where they encounter Buddhas, whom they reverently honor and make offerings to, esteem, and praise. Although they practice the paramitas of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita, their faculties remain dull and do not become keen, and they are not very skillful in what they do!

Furthermore, Shariputra! Some great bodhisattvas enter the first, second, third, and fourth dhyanas and are also able to cultivate the paramitas of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita. Because those great bodhisattvas lack skillful means, when they relinquish those dhyanas and are reborn in the Desire Realm, you should know that their faculties likewise remain dull and do not become keen, and they are not very skillful in what they do!

Furthermore, Shariputra! Some great bodhisattvas enter the first, second, third, and fourth dhyanas; enter the boundless states of loving-kindness, compassion, sympathetic joy, and equanimity; enter the attainment of the Sphere of Infinite Space, the attainment of the Sphere of Infinite Consciousness, the attainment of the Sphere of Nothingness, and the attainment of the Sphere of Neither Perception nor Non-Perception.

They cultivate the paramita of generosity and cultivate the paramitas of pure morality, patient acceptance, diligence, meditation, and prajnaparamita. They abide in internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate-final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

They abide in true suchness; the dharmadhatu; dharma-nature; the nature free from falsity; the nature free from change; the nature of equality; the nature free from arising; the fixed order of dharma; the abiding nature of dharma; the reality-limit; the realm of space; and the inconceivable realm. They cultivate the four establishments of mindfulness; the four right efforts; the four bases of spiritual power; the five faculties; the five powers; the seven factors of enlightenment; and the Noble Eightfold Path.

They abide in the Noble Truth of suffering and abide in the Noble Truths of the origin of suffering, cessation, and the path. They cultivate the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities. They cultivate the liberation gateway of emptiness and cultivate the liberation gateways of signlessness and wishlessness.

They cultivate all dharani gateways and all samadhi gateways. They cultivate the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. They cultivate the Dharma of never losing mindfulness, the nature of constant equanimity, the wisdom of all-knowledge, the wisdom of the aspects of the paths, and the wisdom of all aspects.

Because those great bodhisattvas possess skillful means, they are not reborn through the force of the dhyanas, boundless states, or formless attainments. Wherever they are born, they always encounter Tathagatas, Arhats, Perfectly Enlightened Ones, whom they reverently honor and make offerings to, esteem, and praise. Because they are never separated from profound prajnaparamita, you should know that those great bodhisattvas will assuredly attain unsurpassed perfect enlightenment during this Fortunate Eon.

Furthermore, Shariputra! Some great bodhisattvas enter the first, second, third, and fourth dhyanas; enter the boundless states of loving-kindness, compassion, sympathetic joy, and equanimity; and enter the attainment of the Sphere of Infinite Space, the attainment of the Sphere of Infinite Consciousness, the attainment of the Sphere of Nothingness, and the attainment of the Sphere of Neither Perception nor Non-Perception.

Because those great bodhisattvas possess skillful means, they are not reborn through the force of the dhyanas, boundless states, or formless attainments. Instead, they are reborn in the Desire Realm, either in a great kshatriya family, a great brahmin family, a great householder family, or a great lay family. They take birth to bring sentient beings to maturity, not because of craving and attachment to future existence.

Furthermore, Shariputra! Some great bodhisattvas enter the first, second, third, and fourth dhyanas; enter the boundless states of loving-kindness, compassion, sympathetic joy, and equanimity; and enter the attainment of the Sphere of Infinite Space, the attainment of the Sphere of Infinite Consciousness, the attainment of the Sphere of Nothingness, and the attainment of the Sphere of Neither Perception nor Non-Perception.

Because those great bodhisattvas possess skillful means, they are not reborn through the force of the dhyanas, boundless states, or formless attainments. They may instead be reborn among the gods of the Realm of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, or the Heaven of Mastery over Others’ Creations. Because they wish to bring sentient beings to maturity and purify and adorn the Buddha realms, they always encounter Buddhas, reverently honoring and making offerings to, esteeming, and praising every one of them without exception.

Furthermore, Shariputra! Some great bodhisattvas enter the first, second, third, and fourth dhyanas; enter the boundless states of loving-kindness, compassion, sympathetic joy, and equanimity; and enter the attainment of the Sphere of Infinite Space, the attainment of the Sphere of Infinite Consciousness, the attainment of the Sphere of Nothingness, and the attainment of the Sphere of Neither Perception nor Non-Perception.

Those great bodhisattvas cultivate prajnaparamita and, because they possess skillful means, after passing away from this place, they are reborn in the Brahma world as Great Brahma Kings, whose majestic virtue surpasses that of the other hosts of Brahma gods by hundreds of thousands of times. From the heavenly realm in which they dwell, they travel throughout the Buddha realms, going from one Buddha realm to another. There, when they encounter great bodhisattvas who have not yet attained unsurpassed perfect enlightenment, they exhort them to attain unsurpassed perfect enlightenment;

and when they encounter those who have already attained unsurpassed perfect enlightenment but have not yet turned the Dharma wheel, they beseech them to turn the Dharma wheel, wishing thereby to benefit and bring happiness to sentient beings.

Furthermore, Shariputra, there is a great bodhisattva who, throughout his life, remains united with skillful means. He enters the first dhyana, the second, third, and fourth dhyanas; enters the immeasurable loving-kindness, compassion, sympathetic joy, and equanimity; enters the concentration of the Sphere of Infinite Space, the concentration of the Sphere of Infinite Consciousness, the concentration of the Sphere of Nothingness, and the concentration of the Sphere of Neither Perception nor Non-perception.

He cultivates the perfection of generosity and the perfections of pure ethical discipline, patience, vigor, meditation, and prajnaparamita; abides in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

abides in suchness, the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

He cultivates the four foundations of mindfulness, the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; abides in the Noble Truth of suffering and in the Noble Truths of its origin, cessation, and the path; cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities; cultivates the Dharma gateway of liberation through emptiness and the Dharma gateways of liberation through signlessness and wishlessness; cultivates all Dharma gateways of dharani and all Dharma gateways of samadhi;

cultivates the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; cultivates the Dharma of never losing mindfulness and the nature of constant equanimity; cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

That great bodhisattva is not reborn through the power of the dhyanas, immeasurables, or formless attainments, but personally attends upon, draws near to, and makes offerings to a present Tathagata, Arhat, Perfectly and Completely Awakened One; and in that Buddha-field he diligently cultivates the pure life. After relinquishing his body in that Buddha-field, he is born in the Tushita heaven. When his lifespan there comes to an end, with his faculties unimpaired and his memory lucid, surrounded and accompanied by immeasurable, innumerable hundreds of thousands of kotis of devas, he journeys through spiritual power and is then born again in the human realm.

He manifests the practice of austerities, realizes unsurpassed perfect awakening, turns the wheel of the wondrous Dharma, and brings immeasurable sentient beings to liberation.

Furthermore, Shariputra, there is a great bodhisattva who attains the six superknowledges. He is not born in the Desire Realm, the Form Realm, or the Formless Realm, but journeys among Buddha-fields, passing from one Buddha-field to another, reverently making offerings to, honoring, and praising immeasurable Tathagatas, Arhats, Perfectly and Completely Awakened Ones. He cultivates the practices of a great bodhisattva and gradually realizes his aspiration: unsurpassed perfect awakening.

Furthermore, Shariputra, there is a great bodhisattva who attains the six superknowledges and journeys freely from one Buddha-field to another. In the Buddha-fields through which he passes, even the names shravaka, pratyekabuddha, and so forth do not exist; there is only the true pure life of the One Vehicle. In those Buddha-fields, that great bodhisattva reverently makes offerings to, honors, and praises immeasurable Tathagatas, Arhats, Perfectly and Completely Awakened Ones. He cultivates prajnaparamita and gradually brings it to perfection, purifies Buddha-fields, and brings sentient beings to maturity, never becoming indolent or abandoning these endeavors.

Furthermore, Shariputra, there is a great bodhisattva who attains the six superknowledges and journeys freely from one Buddha-field to another. In the Buddha-fields through which he passes, the lifespans of sentient beings are incalculable. In those Buddha-fields, that great bodhisattva reverently makes offerings to, honors, and praises immeasurable Tathagatas, Arhats, Perfectly and Completely Awakened Ones. He cultivates prajnaparamita and gradually brings it to perfection, purifies Buddha-fields, and brings sentient beings to maturity, never becoming indolent or weary.

Furthermore, Shariputra, there is a great bodhisattva who attains the six superknowledges and journeys freely from one world to another. There are worlds in which the names Buddha, Dharma, and Sangha are never heard. That great bodhisattva travels to those worlds and extols and praises the precious Buddha, Dharma, and Sangha, causing sentient beings to give rise to deep, pure faith, whereby they gain benefit and happiness throughout the long night. After relinquishing his body in that realm, that great bodhisattva is born in a realm where a Buddha is present. He cultivates the practices of a great bodhisattva and gradually realizes his aspiration: unsurpassed perfect awakening, thereby benefiting and bringing happiness to all kinds of sentient beings.

Furthermore, Shariputra, there is a great bodhisattva who, from the moment he first generates the aspiration for awakening, applies himself with courageous vigor. He attains the first dhyana and the second, third, and fourth dhyanas; attains the immeasurable loving-kindness and the immeasurable compassion, sympathetic joy, and equanimity; attains the concentration of the Sphere of Infinite Space, the concentration of the Sphere of Infinite Consciousness, the concentration of the Sphere of Nothingness, and the concentration of the Sphere of Neither Perception nor Non-perception.

He cultivates the perfection of generosity and the perfections of pure ethical discipline, patience, vigor, meditation, and prajnaparamita; abides in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

abides in suchness, the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

He cultivates the four foundations of mindfulness, the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; abides in the Noble Truth of suffering and in the Noble Truths of its origin, cessation, and the path; cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities; cultivates the Dharma gateway of liberation through emptiness and the Dharma gateways of liberation through signlessness and wishlessness; cultivates all Dharma gateways of dharani and all Dharma gateways of samadhi;

cultivates the Ground of Utmost Joy, the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of the Manifest, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud; cultivates the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; cultivates the Dharma of never losing mindfulness and the nature of constant equanimity; and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

That great bodhisattva is not born in the Desire Realm, the Form Realm, or the Formless Realm, but is always born wherever he can benefit sentient beings, in order to bring benefit and happiness to all sentient beings.

Furthermore, Shariputra, there is a great bodhisattva who has previously cultivated generosity, pure ethical discipline, patience, vigor, meditation, and prajnaparamita. As soon as he first generates the aspiration for awakening, he enters the bodhisattva's right determination free from arising and progresses until he attains the Stage of Non-retrogression.

Furthermore, Shariputra! There are great bodhisattvas who, having previously cultivated the six paramitas and immeasurable, boundless other qualities of a Buddha, are able, from the moment they first arouse the aspiration, to proceed successively to the attainment of unsurpassed perfect enlightenment, turn the wheel of the wondrous Dharma, deliver immeasurable sentient beings, and enter nirvana within the realm of the great nirvana without remainder. After they have entered nirvana, the true Dharma they taught remains in the world for one kalpa or for more than one kalpa, bringing boundless benefit and happiness to all kinds of sentient beings.

Furthermore, Shariputra! There are great bodhisattvas who, having previously cultivated the six paramitas and the other practices of great bodhisattvas, are, from the moment they first arouse the aspiration, in accord with prajnaparamita. Surrounded before and behind by immeasurable, innumerable hundreds of thousands of kotis of great bodhisattvas, they journey through the Buddha-fields, traveling from one Buddha-field to another, reverently making offerings to, honoring, and praising the Buddhas, the Blessed Ones, bringing sentient beings to maturity, and adorning and purifying the Buddha-fields.

Fascicle 07

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