大般若波羅蜜多經

02

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, realizes the four dhyanas, the four immeasurables, and the four formless absorptions. With respect to the nine successive meditative attainments, he transcends their sequence, entering and emerging from them in both forward and reverse order and freely ranging among them; this is not within the sphere of the shravakas or pratyekabuddhas.

At times, this great bodhisattva enters the first dhyana; emerging from the first dhyana, he enters the attainment of cessation; emerging from the attainment of cessation, he enters the second dhyana; emerging from the second dhyana, he enters the attainment of cessation; emerging from the attainment of cessation, he enters the third dhyana; emerging from the third dhyana, he enters the attainment of cessation; emerging from the attainment of cessation, he enters the fourth dhyana; emerging from the fourth dhyana, he enters the attainment of cessation; emerging from the attainment of cessation, he enters the absorption of the sphere of infinite space; emerging from the absorption of the sphere of infinite space, he enters the attainment of cessation;

emerging from the attainment of cessation, he enters the absorption of the sphere of infinite consciousness; emerging from the absorption of the sphere of infinite consciousness, he enters the attainment of cessation; emerging from the attainment of cessation, he enters the absorption of the sphere of nothingness; emerging from the absorption of the sphere of nothingness, he enters the attainment of cessation; emerging from the attainment of cessation, he enters the absorption of the sphere of neither perception nor non-perception; emerging from the absorption of the sphere of neither perception nor non-perception, he enters the attainment of cessation; emerging from the attainment of cessation, he enters the first dhyana.

Shariputra, while practicing prajnaparamita, this great bodhisattva has attained skillful means with respect to the meditative attainments, transcends their sequence, and freely ranges among them; yet within them he is neither defiled nor attached.

Furthermore, Shariputra, there is a great bodhisattva who, although he has attained the four foundations 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; although he has attained the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; although he abides in the noble truths of suffering, its origin, its cessation, and the path;

and although he has attained the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten universal spheres, nevertheless does not appropriate the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of pratyekabuddhahood.

While practicing prajnaparamita, this great bodhisattva, through skillful means, enables sentient beings to cultivate the four foundations 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; to cultivate the liberation gateways of emptiness, signlessness, and wishlessness; to abide in the noble truths of suffering, its origin, its cessation, and the path; to cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten universal spheres; and to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the fruit of pratyekabuddhahood.

Shariputra, although this great bodhisattva has cultivated the paramitas of generosity, pure morality, patient endurance, vigor, meditation, and prajnaparamita; although he has abided 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 intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

although he has abided in suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; although he has cultivated all dharani gateways and samadhi gateways; although he has cultivated the Ground of Great Joy, the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground; although he has cultivated the five kinds of eyes and the six superknowledges;

although he has cultivated 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; although he has cultivated the Dharma of non-forgetfulness and the nature of constant equanimity; and although he has cultivated the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, he nevertheless does not appropriate the fruit of unsurpassed enlightenment.

While practicing prajnaparamita, this great bodhisattva, through skillful means, enables sentient beings to cultivate generosity, pure morality, patient endurance, vigor, meditation, and prajnaparamita, up to and including the cultivation of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, and thereby to realize the fruit of unsurpassed enlightenment.

Shariputra, the fruition-wisdom of all shravakas and pratyekabuddhas is itself the patient acceptance of a great bodhisattva.

Shariputra, you should know that only a great bodhisattva who abides on the Ground of Non-Retrogression and is established in prajnaparamita can accomplish this.

Furthermore, Shariputra, there is a great bodhisattva who has long abided in the paramitas of generosity, pure morality, patient endurance, vigor, meditation, and prajnaparamita, as well as immeasurable and boundless other Buddha-dharmas, and who adorns and purifies the Tushita Heaven.

Shariputra, you should know that this great bodhisattva will certainly realize the fruit of unsurpassed enlightenment during this Auspicious Eon.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, has attained the four dhyanas, the four immeasurables, and the four formless absorptions; has attained the four foundations 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; has cultivated the liberation gateways of emptiness, signlessness, and wishlessness; has cultivated the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten universal spheres; has cultivated the paramitas of generosity, pure morality, patient endurance, vigor, meditation, and prajnaparamita; has cultivated all dharani gateways and samadhi gateways;

has cultivated the grounds of a great bodhisattva; has cultivated the five kinds of eyes and the six superknowledges; has cultivated 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; has cultivated the Dharma of non-forgetfulness and the nature of constant equanimity; and has cultivated the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, but has not yet directly comprehended the noble truths.

Shariputra, you should know that this great bodhisattva is bound to only one more life.

Furthermore, Shariputra, there is a great bodhisattva who cultivates the paramitas of generosity, pure morality, patient endurance, vigor, meditation, and prajnaparamita, and who travels throughout the worlds, proceeding from one Buddha-land to another, adorning and purifying Buddha-lands and establishing sentient beings in the fruit of unsurpassed enlightenment.

Shariputra, this great bodhisattva must pass through immeasurable and innumerable great eons before realizing the fruit of unsurpassed enlightenment.

Furthermore, Shariputra, there is a great bodhisattva who abides in the paramitas of generosity, pure morality, patient endurance, vigor, meditation, and prajnaparamita, constantly applies himself with vigor to benefit sentient beings, never speaks meaningless words, and neither thinks nor performs meaningless deeds with body or mind.

Furthermore, Shariputra, there is a great bodhisattva who cultivates the six paramitas, constantly applies himself with vigor to benefit sentient beings, proceeds from one Buddha-land to another, eliminates the three evil destinies of sentient beings, and through skillful means establishes them upon the paths leading to wholesome destinies.

Furthermore, Shariputra! There are great bodhisattvas who, though abiding in the six paramitas, always take the paramita of generosity as foremost and cultivate it courageously and vigorously. They give all sentient beings whatever things they desire, never growing indolent or neglectful.

To all sentient beings who need food, they give food; who need drink, they give drink; who need vehicles, they give vehicles; who need clothing, they give clothing; who need flowers and incense, they give flowers and incense; who need necklaces, they give necklaces; who need dwellings, they give dwellings; who need beds and seats, they give beds and seats; who need bedding, they give bedding; who need lamps, they give lamps; who need money and grain, they give money and grain; who need precious treasures, they give precious treasures; who need music and entertainment, they give music and entertainment; who need attendants, they give attendants.

According to their various needs, they joyfully bestow all kinds of wealth so that none remain in want. Having given, they exhort them to cultivate the three paths to bodhi.

Furthermore, Shariputra! There are great bodhisattvas who, though abiding in the six paramitas, always take the paramita of pure morality as foremost and cultivate it courageously and vigorously. Their body, speech, and mind are fully endowed with pure discipline, and they exhort sentient beings likewise to cultivate such discipline so that they may quickly perfect it.

Furthermore, Shariputra! There are great bodhisattvas who, though abiding in the six paramitas, always take the paramita of patient acceptance as foremost and cultivate it courageously and vigorously. They forever abandon every angry state of mind and exhort sentient beings likewise to cultivate such patient acceptance so that they may quickly perfect it.

Furthermore, Shariputra! There are great bodhisattvas who, though abiding in the six paramitas, always take the paramita of vigor as foremost and cultivate it courageously and vigorously. They fully cultivate all wholesome dharmas and exhort sentient beings likewise to cultivate such vigor so that they may quickly perfect it.

Furthermore, Shariputra! There are great bodhisattvas who, though abiding in the six paramitas, always take the paramita of meditation as foremost and cultivate it courageously and vigorously. They fully cultivate all excellent samadhis and exhort sentient beings likewise to cultivate such excellent samadhis so that they may quickly perfect them.

Furthermore, Shariputra! There are great bodhisattvas who, though abiding in the six paramitas, always take prajnaparamita as foremost and cultivate it courageously and vigorously. They fully cultivate every kind of wisdom and exhort sentient beings likewise to cultivate such excellent wisdom so that they may quickly perfect it.

Furthermore, Shariputra! There are great bodhisattvas who cultivate prajnaparamita and, through skillful means, manifest transformation bodies of Buddhas throughout the hells and the realms of animals, ghosts, humans, and devas. Speaking the true Dharma in the language of each kind of being, they enable them to attain excellent benefit and happiness.

Furthermore, Shariputra! There are great bodhisattvas who abide in the paramitas of generosity, pure morality, patient acceptance, vigor, meditation, and prajnaparamita. They manifest transformation bodies of Buddhas throughout innumerable Buddha-worlds in the ten directions and expound the true Dharma for sentient beings.

They reverently make offerings to, honor, and praise the Buddhas, the World-Honored Ones. In the presence of those Buddhas, they listen attentively to the true Dharma, adorn and purify Buddha-realms, and universally behold the subtle, wondrous, and pure features of the supremely excellent Buddha-realms throughout the ten directions. They then establish Buddha-realms of their own, surpassingly adorned and pure, within which they settle great bodhisattvas who are bound to only one more birth, enabling them quickly to attain their aspiration: the fruit of unsurpassed enlightenment.

Furthermore, Shariputra! There are great bodhisattvas who cultivate the paramitas of generosity, pure morality, patient acceptance, vigor, meditation, and prajnaparamita. They are fully endowed and perfectly adorned with the thirty-two marks of a great person and the eighty accompanying characteristics. Their faculties are powerful, keen, and utterly pure. All beings who see them cherish and revere them and give rise to a pure mind. Taking this opportunity, the bodhisattvas exhort and instruct them according to their aspirations, enabling them gradually to attain the nirvana of the Three Vehicles. Thus, Shariputra, great bodhisattvas who cultivate prajnaparamita should train in the pure conduct of body, speech, and mind.

Furthermore, Shariputra! There are great bodhisattvas who cultivate the paramitas of generosity, pure morality, patient acceptance, vigor, meditation, and prajnaparamita. Although their faculties are exceptionally bright and keen, they do not rely upon them to esteem themselves and disparage others.

Furthermore, Shariputra! There are great bodhisattvas who, from their initial generation of the aspiration until they attain the stage of non-retrogression, constantly abide in the paramitas of generosity and pure morality and never fall into the unfortunate realms at any time.

Furthermore, Shariputra! There are great bodhisattvas who, from their initial generation of the aspiration until they attain the stage of non-retrogression, never abandon the ten wholesome paths of karma.

Furthermore, Shariputra! There are great bodhisattvas who, abiding in the paramitas of generosity and pure morality, become wheel-turning monarchs endowed with the seven treasures. They teach and transform by means of the Dharma, never by what is contrary to the Dharma; establish sentient beings in the ten wholesome paths; and also give precious wealth to the poor and suffering.

Furthermore, Shariputra! There are great bodhisattvas who, abiding in the paramitas of generosity and pure morality, receive the result of becoming wheel-turning monarchs for many hundreds of thousands of lifetimes. They encounter immeasurable hundreds of thousands of Buddhas and, without omitting a single one, reverently make offerings to, honor, and praise them.

Furthermore, Shariputra! There are great bodhisattvas who abide in the paramitas of generosity, pure morality, patient acceptance, vigor, meditation, and prajnaparamita. They constantly serve as a lamp of Dharma for sentient beings blinded by wrong views. They also constantly illuminate themselves with this light and, until attaining the fruit of unsurpassed enlightenment, never once abandon this lamp of Dharma.

Shariputra! Through these causes and conditions, the Buddha-dharmas constantly arise within those great bodhisattvas. Therefore, Shariputra, great bodhisattvas who cultivate prajnaparamita should not give rise to the culpable karma of body, speech, or mind.

At that time, Shariputra addressed the Buddha: “World-Honored One! What is meant when great bodhisattvas are said to have culpable bodily karma, culpable verbal karma, and culpable mental karma?”

The Buddha told the Venerable Shariputra: “If a great bodhisattva gives rise to this thought: ‘This is my body,’ and consequently initiates bodily karma; ‘These are my words,’ and consequently initiates verbal karma; or ‘This is my mind,’ and consequently initiates mental karma—Shariputra, this is what is meant when great bodhisattvas are said to have culpable bodily karma, culpable verbal karma, and culpable mental karma.

“Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not apprehend a body or bodily karma, do not apprehend speech or verbal karma, and do not apprehend a mind or mental karma.

“Furthermore, Shariputra! If great bodhisattvas cultivating prajnaparamita apprehend body, speech, and mind together with their respective karma, they will then give rise to miserliness and greed, breaches of morality, anger and malice, indolence, distraction, and corrupt wisdom. If they give rise to these states of mind, they cannot be called great bodhisattvas. Therefore, Shariputra, it is impossible for great bodhisattvas cultivating prajnaparamita to give rise to such thoughts.

“Furthermore, Shariputra! It is impossible for great bodhisattvas cultivating the paramitas of generosity, pure morality, patient acceptance, vigor, meditation, and prajnaparamita to give rise to the three kinds of coarseness and heaviness pertaining to body, speech, and mind. Why is this? Shariputra, it is because great bodhisattvas who cultivate the six paramitas are able to purify all coarseness and heaviness of the body, all coarseness and heaviness of speech, and all coarseness and heaviness of the mind.”

At that time, Shariputra addressed the Buddha: “World-Honored One! How are great bodhisattvas able to purify the three kinds of coarseness and heaviness pertaining to body, speech, and mind?”

The Buddha said to the Venerable Sariputra: “Sariputra! When great bodhisattvas cultivate the six paramitas, they apprehend neither the body nor the grossness of the body, neither speech nor the grossness of speech, and neither mind nor the grossness of mind. Thus, Sariputra, when great bodhisattvas cultivate the six paramitas, they are able to purify the three kinds of grossness pertaining to body, speech, and mind.

“Furthermore, Sariputra, if great bodhisattvas, from the time they first arouse the aspiration, always delight in observing the ten wholesome courses of karma and never give rise to the mind of a sravaka or the mind of a pratyekabuddha, then toward all sentient beings they constantly give rise to compassion, wishing to uproot their suffering, and constantly give rise to loving-kindness, wishing to bestow happiness upon them. Sariputra, I also say that, through the extraordinary power of their minds, such great bodhisattvas are able to purify the three kinds of grossness pertaining to body, speech, and mind, and to benefit sentient beings.

“Furthermore, Sariputra, there are great bodhisattvas who cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, thereby purifying the path to enlightenment.”

At that time, Sariputra addressed the Buddha: “Blessed One! What is called the great bodhisattva’s path to enlightenment?”

The Buddha said to the Venerable Sariputra: “Sariputra! When great bodhisattvas cultivate the six paramitas, they apprehend neither bodily karma nor the grossness of the body, neither verbal karma nor the grossness of speech, and neither mental karma nor the grossness of mind. They apprehend neither the paramita of generosity, the paramita of pure morality, the paramita of patient acceptance, the paramita of diligence, the paramita of meditative concentration, nor prajnaparamita. They apprehend neither a sravaka, a pratyekabuddha, a bodhisattva, nor a Tathagata. Sariputra, this is called the great bodhisattva’s path to enlightenment. Why is this? Because on the path to enlightenment, no dharma whatsoever is apprehended.

“Furthermore, Sariputra, there are great bodhisattvas who cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita and advance toward the path to enlightenment without anything being able to obstruct them.”

At that time, Sariputra addressed the Buddha: “Blessed One! Through what conditions do great bodhisattvas who cultivate the six paramitas advance toward the path to enlightenment without anything being able to obstruct them?”

The Buddha said to the Venerable Sariputra: “Sariputra! When great bodhisattvas cultivate the six paramitas, they do not cling to form, nor do they cling to feeling, perception, formations, or consciousness. They do not cling to the eye ayatana, nor do they cling to the ear, nose, tongue, body, or mind ayatana.

They do not cling to the form ayatana, nor do they cling to the sound, odor, taste, touch, or dharma ayatana. They do not cling to the eye dhatu, nor do they cling to the ear, nose, tongue, body, or mind dhatu. They do not cling to the form dhatu, nor do they cling to the sound, odor, taste, touch, or dharma dhatu.

They do not cling to the eye-consciousness dhatu, nor do they cling to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. They do not cling to eye-contact, nor do they cling to ear-, nose-, tongue-, body-, or mind-contact. They do not cling to feelings arising with eye-contact as condition, nor do they cling to feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition.

They do not cling to the earth dhatu, nor do they cling to the water, fire, wind, space, or consciousness dhatu. They do not cling to dharmas arising through causal conditions, nor do they cling to dharmas arising through immediately antecedent conditions, objective conditions, predominant conditions, or other conditions. They do not cling to ignorance, nor do they cling to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress.

They do not cling to the paramita of generosity, nor do they cling to the paramita of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita. They do not cling to inner emptiness, nor do they cling to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of self-nature, or emptiness of the self-nature of nonbeing.

They do not cling to suchness, nor do they cling to the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm. They do not cling to the four establishments of mindfulness, nor do they cling to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path.

They do not cling to the noble truth of suffering, nor do they cling to the noble truths of its origin, its cessation, or the path. They do not cling to the four meditative concentrations, nor do they cling to the four immeasurables or the four formless attainments. They do not cling to the eight liberations, nor do they cling to the eight spheres of mastery, the nine successive attainments, or the ten totalities.

They do not cling to the emptiness gateway to liberation, nor do they cling to the signlessness or wishlessness gateways to liberation. They do not cling to any dharani gateway, nor do they cling to any samadhi gateway. They do not cling to the Stage of Utmost Joy, nor do they cling to the Stage of Freedom from Defilement, the Stage of Luminous Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Immovable Stage, the Stage of Excellent Wisdom, or the Stage of Dharma Cloud.

They do not cling to the five kinds of eyes, nor do they cling to the six superknowledges. They do not cling to the Buddha’s ten powers, nor do they cling to the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. They do not cling to the thirty-two marks of a great being, nor do they cling to the eighty subsidiary characteristics.

They do not cling to the Dharma of never forgetting, nor do they cling to the nature of constant equanimity. They do not cling to the knowledge of all things, nor do they cling to the knowledge of the aspects of the path or the knowledge of all aspects. They do not cling to the fruit of stream-entry, nor do they cling to the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha.

They do not cling to any practice of a great bodhisattva, nor do they cling to the unsurpassed enlightenment of the Buddhas.

“Sariputra! Through these conditions, the cultivation of the six paramitas by great bodhisattvas swiftly increases, and they advance toward the path to enlightenment without anything being able to obstruct them.

“Furthermore, Sariputra, there are great bodhisattvas who abide in prajnaparamita. In order swiftly to perfect the knowledge of omniscience and accomplish supreme knowledge, they close every gateway leading to perilous and evil states. They do not undergo the poor and lowly forms of rebirth among devas and humans; their faculties are complete, and their appearance is dignified and handsome. Devas, humans, asuras, and others throughout the world all honor, revere, and make offerings to them.”

At that time, Sariputra addressed the Buddha: “Blessed One! What does the supreme knowledge of these great bodhisattvas enable them to accomplish?”

The Buddha said to the Venerable Sariputra: “Sariputra! Through accomplishing this knowledge, these great bodhisattvas see all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout the innumerable Buddha worlds of the ten directions, and hear in full the true Dharma taught by those Buddhas. They universally behold all the assemblies of the Sangha of sravakas and bodhisattvas there, and they also behold the pure features and meritorious adornments of those realms. Sariputra! Through accomplishing this knowledge, these great bodhisattvas do not give rise to the perception of a world, a Tathagata, the true Dharma, a bodhisattva, a sravaka, a pratyekabuddha, themselves, another, or a Buddha realm.

“Furthermore, Sariputra, through this knowledge, although great bodhisattvas practice the paramita of generosity, they do not apprehend the paramita of generosity. Although they practice the paramitas of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, they do not apprehend the paramitas of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita.”

Because of this wisdom, the great bodhisattvas, though abiding in inner emptiness, do not apprehend inner emptiness; though abiding in 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 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

they do not apprehend outer emptiness through to the emptiness of the self-nature of nonexistence.

Because of this wisdom, the great bodhisattvas, though abiding in suchness, do not apprehend suchness; though abiding in 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 fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm, they do not apprehend the dharma-realm through to the inconceivable realm.

Because of this wisdom, the great bodhisattvas, though cultivating the four establishments of mindfulness, do not apprehend the four establishments of mindfulness; though cultivating the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, they do not apprehend the four right efforts through to the Noble Eightfold Path.

Because of this wisdom, the great bodhisattvas, though abiding in the noble truth of suffering, do not apprehend the noble truth of suffering; though abiding in the noble truths of the origin, cessation, and path, they do not apprehend the noble truths of the origin, cessation, and path.

Because of this wisdom, the great bodhisattvas, though cultivating the four dhyanas, do not apprehend the four dhyanas; though cultivating the four immeasurables and the four formless absorptions, they do not apprehend the four immeasurables or the four formless absorptions.

Because of this wisdom, the great bodhisattvas, though cultivating the eight liberations, do not apprehend the eight liberations; though cultivating the eight spheres of mastery, the nine successive absorptions, and the ten totalities, they do not apprehend the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

Because of this wisdom, the great bodhisattvas, though cultivating the gateway to liberation through emptiness, do not apprehend the gateway to liberation through emptiness; though cultivating the gateways to liberation through signlessness and wishlessness, they do not apprehend the gateways to liberation through signlessness or wishlessness.

Because of this wisdom, the great bodhisattvas, though cultivating all dharani gateways, do not apprehend any dharani gateway; though cultivating all samadhi gateways, they do not apprehend any samadhi gateway.

Because of this wisdom, the great bodhisattvas, though cultivating the Ground of Great Joy, do not apprehend the Ground of Great Joy; though cultivating the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground, they do not apprehend the Ground of Stainlessness through to the Dharma Cloud Ground.

Because of this wisdom, the great bodhisattvas, though cultivating the five kinds of eyes, do not apprehend the five kinds of eyes; though cultivating the six superknowledges, they do not apprehend the six superknowledges.

Because of this wisdom, the great bodhisattvas, though cultivating the ten powers of a Buddha, do not apprehend the ten powers of a Buddha; though cultivating 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, they do not apprehend the four fearlessnesses through to the eighteen distinctive qualities of a Buddha.

Because of this wisdom, the great bodhisattvas, though cultivating the thirty-two marks of a great being, do not apprehend the thirty-two marks of a great being; though cultivating the eighty secondary characteristics, they do not apprehend the eighty secondary characteristics.

Because of this wisdom, the great bodhisattvas, though cultivating the Dharma of never forgetting, do not apprehend the Dharma of never forgetting; though cultivating the nature of perpetual equanimity, they do not apprehend the nature of perpetual equanimity.

Because of this wisdom, the great bodhisattvas, though cultivating the wisdom of all things, do not apprehend the wisdom of all things; though cultivating the wisdom of the aspects of the paths and the wisdom of all aspects, they do not apprehend the wisdom of the aspects of the paths or the wisdom of all aspects.

Because of this wisdom, the great bodhisattvas, though cultivating all the practices of great bodhisattvas, do not apprehend all the practices of great bodhisattvas; though cultivating the unsurpassed awakening of the Buddhas, they do not apprehend the unsurpassed awakening of the Buddhas.

Śāriputra! This is called a great bodhisattva's accomplishment of supreme wisdom. By accomplishing this wisdom, the great bodhisattvas can swiftly perfect all Buddha-dharmas. Although they can perfect all Buddha-dharmas, they neither cling to nor grasp any dharma, because the nature of all dharmas is empty.

Furthermore, Śāriputra! There are great bodhisattvas who cultivate generosity, pure morality, patient acceptance, diligence, dhyana, and prajnaparamita, and attain the five purified eyes. What are the five? They are the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye.

At that time, Śāriputra addressed the Buddha: “Blessed One! How does a great bodhisattva attain the purified physical eye?”

The Buddha told the Venerable Śāriputra: “Śāriputra! Some great bodhisattvas who attain the purified physical eye can see clearly for one hundred yojanas; some great bodhisattvas who attain the purified physical eye can see clearly for two hundred yojanas; some great bodhisattvas who attain the purified physical eye can see clearly for three hundred yojanas; some great bodhisattvas who attain the purified physical eye can see clearly for four hundred, five hundred, six hundred, and up to one thousand yojanas; some great bodhisattvas who attain the purified physical eye can see clearly throughout one continent of Jambudvīpa; some great bodhisattvas who attain the purified physical eye can see clearly throughout two great continents;

some great bodhisattvas who attain the purified physical eye can see clearly throughout three great continents; some great bodhisattvas who attain the purified physical eye can see clearly throughout four great continents; some great bodhisattvas who attain the purified physical eye can see clearly throughout a small chiliocosm; some great bodhisattvas who attain the purified physical eye can see clearly throughout a medium chiliocosm; and some great bodhisattvas who attain the purified physical eye can see clearly throughout a great chiliocosm.

“Śāriputra! In this way, a great bodhisattva attains the purified physical eye.”

At that time, Śāriputra again addressed the Buddha: “Blessed One! How does a great bodhisattva attain the purified divine eye?”

The Buddha told the Venerable Śāriputra: “Śāriputra! Great bodhisattvas who attain the purified divine eye can see all the devas in the realm of the Four Great Heavenly Kings; whatever they see with the divine eye, they also know as it truly is. They can see all the devas of the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations; whatever they see with the divine eye, they also know as it truly is.

“Great bodhisattvas who attain the purified divine eye can see all the devas of the Brahmā Assembly Heaven; whatever they see with the divine eye, they also know as it truly is. They can see all the devas of the Brahmā Ministers Heaven, the Brahmā Retinue Heaven, and the Great Brahmā Heaven; whatever they see with the divine eye, they also know as it truly is.

“Great bodhisattvas who attain the purified divine eye can see all the devas of the Radiant Heavens; whatever they see with the divine eye, they also know as it truly is. They can see all the devas of the Heaven of Lesser Radiance, the Heaven of Immeasurable Radiance, and the Heaven of Utmost Radiant Purity; whatever they see with the divine eye, they also know as it truly is.

“Great bodhisattvas who attain the purified divine eye can see all the devas of the Pure Heavens; whatever they see with the divine eye, they also know as it truly is. They can see all the devas of the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, and the Heaven of Universal Purity; whatever they see with the divine eye, they also know as it truly is.

“Great bodhisattvas who attain the purified divine eye can see all the devas of the Vast Heavens; whatever they see with the divine eye, they also know as it truly is. They can see all the devas of the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, and the Heaven of Vast Fruition; whatever they see with the divine eye, they also know as it truly is.”

The great bodhisattvas who attain the purified divine eye are able to see all the gods in the Heaven of Unconscious Beings; and whatever is seen by the divine eye, they also know as it truly is.

The great bodhisattvas who attain the purified divine eye are able to see all the gods in the Avṛha Heaven; and whatever is seen by the divine eye, they also know as it truly is. They are able to see all the gods in the Atapa Heaven, Sudṛśa Heaven, Sudarśana Heaven, and Akaniṣṭha Heaven; and whatever is seen by the divine eye, they also know as it truly is.

Śāriputra! There are things seen by great bodhisattvas who have realized the divine eye that none of the gods, from the Heaven of the Four Great Kings up to the Akaniṣṭha Heaven, can see or know, even though they too have attained the divine eye.

Śāriputra! The great bodhisattvas who attain the purified divine eye are able to see and also know as they truly are the various sentient beings who die here and are born elsewhere throughout innumerable worlds in the ten directions.

Śāriputra! Such is a great bodhisattva’s attainment of the purified divine eye.

At that time, Śāriputra again addressed the Buddha: “Blessed One! How does a great bodhisattva attain the purified wisdom eye?”

The Buddha told the Venerable Śāriputra: “Śāriputra! The great bodhisattvas who attain the purified wisdom eye do not see any conditioned or unconditioned dharma; do not see any contaminated or uncontaminated dharma; do not see any mundane or supramundane dharma; do not see any culpable or blameless dharma; do not see any defiled or purified dharma; do not see any form or formless dharma; do not see any resistant or nonresistant dharma; do not see any past, future, or present dharma; do not see any dharma bound to the Desire Realm, bound to the Form Realm, or bound to the Formless Realm; do not see any wholesome, unwholesome, or indeterminate dharma; do not see any dharma to be abandoned through seeing, to be abandoned through cultivation, or not to be abandoned;

do not see any dharma of one in training, of one beyond training, or of one who is neither in training nor beyond training.

Thus, even the intrinsic nature or distinctions of all dharmas are not seen.

“Śāriputra! This great bodhisattva, having attained the purified wisdom eye, neither sees nor does not see any dharma; neither hears nor does not hear; neither knows nor does not know; neither fully comprehends nor does not fully comprehend.

“Śāriputra! Such is a great bodhisattva’s attainment of the purified wisdom eye.”

At that time, Śāriputra again addressed the Buddha: “Blessed One! How does a great bodhisattva attain the purified Dharma eye?”

The Buddha told the Venerable Śāriputra: “Śāriputra! The great bodhisattvas who attain the purified Dharma eye are able to know as they truly are the distinctions among the various kinds of pudgalas. To know them as they truly are means knowing: ‘This one practices in accordance with faith; this one practices in accordance with the Dharma; this one practices without characteristics; this one abides in emptiness; this one abides in signlessness; this one abides in wishlessness.’ They further know as it truly is: ‘Through the gateway to liberation of emptiness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation;

through the knowledge and vision of liberation, this one forever abandons the three fetters and attains the fruit of stream-entry.’ Identity view, attachment to precepts and observances, and doubt are called the three fetters.

Further, through initially attaining the path of cultivation, one weakens desire and ill will in the Desire Realm and attains the fruit of once-returning. Further, through the superior path of cultivation, one completely extinguishes desire and ill will in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, one completely extinguishes the five higher fetters and attains the fruit of arhatship.

Craving for the Form Realm, craving for the Formless Realm, ignorance, conceit, and restlessness are the five higher fetters.

“They further know as it truly is: ‘Through the gateway to liberation of signlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one forever abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, one weakens desire and ill will in the Desire Realm and attains the fruit of once-returning. Further, through the superior path of cultivation, one completely extinguishes desire and ill will in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, one completely extinguishes the five higher fetters and attains the fruit of arhatship.’

“They further know as it truly is: ‘Through the gateway to liberation of wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one forever abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, one weakens desire and ill will in the Desire Realm and attains the fruit of once-returning. Further, through the superior path of cultivation, one completely extinguishes desire and ill will in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, one completely extinguishes the five higher fetters and attains the fruit of arhatship.’

“They further know as it truly is: ‘Through the gateways to liberation of emptiness and signlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one forever abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, one weakens desire and ill will in the Desire Realm and attains the fruit of once-returning. Further, through the superior path of cultivation, one completely extinguishes desire and ill will in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, one completely extinguishes the five higher fetters and attains the fruit of arhatship.’

“They further know as it truly is: ‘Through the gateways to liberation of emptiness and wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one forever abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, one weakens desire and ill will in the Desire Realm and attains the fruit of once-returning. Further, through the superior path of cultivation, one completely extinguishes desire and ill will in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, one completely extinguishes the five higher fetters and attains the fruit of arhatship.’

“They further know as it truly is: ‘Through the gateways to liberation of signlessness and wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one forever abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, one weakens desire and ill will in the Desire Realm and attains the fruit of once-returning. Further, through the superior path of cultivation, one completely extinguishes desire and ill will in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, one completely extinguishes the five higher fetters and attains the fruit of arhatship.’

“They further know as it truly is: ‘Through the gateways to liberation of emptiness, signlessness, and wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one forever abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, one weakens desire and ill will in the Desire Realm and attains the fruit of once-returning. Further, through the superior path of cultivation, one completely extinguishes desire and ill will in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, one completely extinguishes the five higher fetters and attains the fruit of arhatship.’

“Śāriputra! Such is a great bodhisattva’s attainment of the purified Dharma eye.

“Furthermore, Śāriputra! The great bodhisattvas who attain the purified Dharma eye are able to know as it truly is: ‘This is a certain kind of pudgala. Through the gateways to liberation of emptiness, signlessness, and wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; and through the knowledge and vision of liberation, this one is able to know as it truly is: All dharmas that arise through aggregation are subject to disintegration and cessation.’ Through knowing in this way, one attains the supreme five faculties, abandons the afflictions, and progressively realizes the fruit of a pratyekabuddha.

“Śāriputra! Such is a great bodhisattva’s attainment of the purified Dharma eye.”

Furthermore, Shariputra, the great bodhisattvas who have attained the purified Dharma-eye are able to know in accordance with reality: This great bodhisattva, having only recently generated the aspiration, cultivates the perfection of giving; cultivates the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita; and has perfected the faculty of faith, the faculty of diligence, and skillful means.

Therefore, he deliberately considers where to take birth so as to increase wholesome dharmas. This great bodhisattva may be born into a great kshatriya family, a great brahmin family, a great householder family, or a great lay family; or he may be born among the gods in the realm of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Transformation, or the Heaven of Mastery over Others’ Transformations.

In these places, he brings sentient beings to maturity and, in accordance with their inclinations, is able to bestow upon them every kind of excellent necessity they desire. He is also able to adorn and purify Buddha-lands and, with all kinds of excellent offerings, reverently makes offerings to, honors, and praises all Buddhas, the Blessed Ones. He does not fall back to the stages of shravakas or pratyekabuddhas and, until attaining unsurpassed perfect awakening, never turns back.

Shariputra, this is how a great bodhisattva attains the purified Dharma-eye.

Furthermore, Shariputra, the great bodhisattvas who have attained the purified Dharma-eye are able to see and know in accordance with reality: This great bodhisattva has already received a prediction of unsurpassed perfect awakening; this great bodhisattva is presently receiving a prediction of unsurpassed perfect awakening; this great bodhisattva will receive a prediction of unsurpassed perfect awakening. This great bodhisattva has attained non-retrogression from unsurpassed perfect awakening; this great bodhisattva is still capable of retrogressing from unsurpassed perfect awakening.

This great bodhisattva abides on the stage of non-retrogression; this great bodhisattva does not yet abide on the stage of non-retrogression. This great bodhisattva has perfected supernormal powers; this great bodhisattva has not yet perfected supernormal powers. Because this great bodhisattva has perfected supernormal powers, he is able to travel to innumerable Buddha-worlds throughout the ten directions and reverently make offerings to, honor, and praise all Tathagatas, Arhats, Perfectly Awakened Ones, and the assemblies of great bodhisattvas.

Because this great bodhisattva has not yet perfected supernormal powers, he is unable to travel to innumerable Buddha-worlds throughout the ten directions and reverently make offerings to, honor, and praise all Tathagatas, Arhats, Perfectly Awakened Ones, and the assemblies of great bodhisattvas. This great bodhisattva has attained supernormal powers; this great bodhisattva has not yet attained supernormal powers. This great bodhisattva has attained patient acceptance of the non-arising of dharmas; this great bodhisattva has not yet attained patient acceptance of the non-arising of dharmas.

This great bodhisattva has attained supreme faculties; this great bodhisattva has not yet attained supreme faculties. This great bodhisattva has adorned and purified a Buddha-land; this great bodhisattva has not yet adorned and purified a Buddha-land. This great bodhisattva has brought sentient beings to maturity; this great bodhisattva has not yet brought sentient beings to maturity.

This great bodhisattva has attained the great vow; this great bodhisattva has not yet attained the great vow. This great bodhisattva has been praised by all Buddhas; this great bodhisattva has not yet been praised by all Buddhas. This great bodhisattva has drawn near to the Buddhas; this great bodhisattva has not yet drawn near to the Buddhas.

This great bodhisattva has an immeasurable lifespan; this great bodhisattva has a limited lifespan. When this great bodhisattva attains unsurpassed perfect awakening, his bhikshu Sangha will be immeasurable; when this great bodhisattva attains unsurpassed perfect awakening, his bhikshu Sangha will be limited. When this great bodhisattva attains unsurpassed perfect awakening, there will be a bodhisattva Sangha; when this great bodhisattva attains unsurpassed perfect awakening, there will be no bodhisattva Sangha.

This great bodhisattva devotes himself to practices benefiting others; this great bodhisattva devotes himself to practices benefiting himself. This great bodhisattva encounters difficulties in cultivating ascetic practices; this great bodhisattva encounters no difficulties in cultivating ascetic practices. This great bodhisattva remains bound for one lifetime; this great bodhisattva remains bound for many lifetimes.

This great bodhisattva abides in his final body; this great bodhisattva does not yet abide in his final body. This great bodhisattva has sat upon the wondrous seat of awakening; this great bodhisattva has not yet sat upon the wondrous seat of awakening. No mara comes to disturb this great bodhisattva; a mara comes to disturb this great bodhisattva.

Shariputra, this is how a great bodhisattva attains the purified Dharma-eye.

At that time, Shariputra again addressed the Buddha: “Blessed One, how does a great bodhisattva attain the purified Buddha-eye?”

The Buddha said to the Venerable Shariputra: “Shariputra, the great bodhisattvas, with their bodhicitta uninterrupted, enter the diamond-like concentration, attain the knowledge of all aspects, and perfect the Buddha’s ten powers, four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and immeasurable, boundless, supreme, inconceivable qualities.

At that time, they perfect the liberated Buddha-eye, which is free from obstruction and impediment. By attaining the purified Buddha-eye in this way, the great bodhisattvas transcend the sphere of wisdom of all shravakas and pratyekabuddhas. There is nothing they do not see, nothing they do not hear, nothing they do not know, and nothing they do not fully understand; with regard to all dharmas, they see every characteristic.

“Shariputra, this is how a great bodhisattva attains the purified Buddha-eye.

“Shariputra, great bodhisattvas who wish to attain unsurpassed perfect awakening must attain the purified Buddha-eye.

“Shariputra, if great bodhisattvas wish to attain the five purified eyes, they should diligently cultivate the perfections of giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita. Why is this? Shariputra, it is because these six perfections encompass all pure wholesome dharmas: the wholesome dharmas of shravakas, the wholesome dharmas of pratyekabuddhas, the wholesome dharmas of bodhisattvas, and the wholesome dharmas of Tathagatas.

Shariputra, if one were to ask directly, ‘What Dharma can encompass all wholesome dharmas?’ one should immediately answer, ‘It is profound prajnaparamita.’ Why is this? Shariputra, it is because profound prajnaparamita is the mother who gives birth to and nurtures all wholesome dharmas. It can give birth to and nurture the perfections of giving, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, as well as the five eyes and immeasurable, boundless, supreme, inconceivable qualities.

“Shariputra, if great bodhisattvas wish to attain these five purified eyes, they should train in prajnaparamita. Shariputra, if great bodhisattvas wish to attain unsurpassed perfect awakening, they should train in these five purified eyes. Shariputra, if great bodhisattvas constantly train in these five purified eyes, they will certainly attain unsurpassed perfect awakening.”

Fascicle 08

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