大般若波羅蜜多經

V. CHAPTER ON PRAISING SUPREME VIRTUES

At that time, the Venerable Śāriputra, the Venerable Mahāmaudgalyāyana, the Venerable Mahākāśyapa, the Venerable Subhūti, and others who were widely known and esteemed, together with the great bhikṣus and bhikṣuṇīs, the assemblies of great bodhisattvas, male lay devotees, and female lay devotees, all rose from their seats, respectfully joined their palms, and addressed the Buddha in unison: “Blessed One! The prajnaparamita possessed by great bodhisattvas is a great perfection; Blessed One!

The prajnaparamita possessed by great bodhisattvas is a profound and vast perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is the foremost perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is an excellent perfection; Blessed One!

The prajnaparamita possessed by great bodhisattvas is an exceedingly profound perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is a wondrous perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is a venerable perfection; Blessed One!

The prajnaparamita possessed by great bodhisattvas is an exalted perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is the most excellent perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is the ultimate perfection; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the highest perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is the unsurpassed perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is the supreme perfection; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the transcendent perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is the peerless perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is the pinnacle of perfection; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the absolute perfection; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection that is like space; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of the emptiness of individual characteristics; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the perfection of the emptiness of common characteristics; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of the emptiness of all dharmas; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of the emptiness of the unattainable; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the perfection of the emptiness of nonexistence; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of the emptiness of intrinsic nature; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of the emptiness of the intrinsic nature of nonexistence; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the perfection of the emptiness of the unchanging; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of non-arising; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of non-cessation; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the perfection of non-defilement; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of non-purification; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of quiescence; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the perfection of complete detachment; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of tranquil cessation; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of discipline; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the perfection of the illuminating mantra; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection of truth; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection that brings forth all virtues; Blessed One!

The prajnaparamita possessed by great bodhisattvas is the perfection that accomplishes all virtues; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection capable of destroying all things; Blessed One! The prajnaparamita possessed by great bodhisattvas is the perfection that cannot be overcome.

“Blessed One! Great bodhisattvas who cultivate prajnaparamita are endowed with great power—most venerable, most excellent, supreme, and most wondrous. They are capable of cultivating the ultimate generosity; they are capable of perfecting the ultimate generosity; they are capable of practicing the ultimate perfection of generosity; they are capable of attaining the ultimate embodiment, namely, a body adorned with infinitely excellent and wondrous marks; and they are capable of realizing the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

“Blessed One! Great bodhisattvas who cultivate prajnaparamita are endowed with great power—most venerable, most excellent, supreme, and most wondrous. They are capable of cultivating the ultimate pure morality; they are capable of perfecting the ultimate pure morality; they are capable of fully practicing the ultimate perfection of pure morality; they are capable of attaining the ultimate embodiment, namely, a body adorned with infinitely excellent and wondrous marks; and they are capable of realizing the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

“Blessed One! Great bodhisattvas who cultivate prajnaparamita are endowed with great power—most venerable, most excellent, supreme, and most wondrous. They are capable of cultivating the ultimate patient endurance; they are capable of perfecting the ultimate patient endurance; they are capable of fully practicing the ultimate perfection of patient endurance; they are capable of attaining the ultimate embodiment, namely, a body adorned with infinitely excellent and wondrous marks; and they are capable of realizing the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

“Blessed One! Great bodhisattvas who cultivate prajnaparamita are endowed with great power—most venerable, most excellent, supreme, and most wondrous. They are capable of cultivating the ultimate diligence; they are capable of perfecting the ultimate diligence; they are capable of fully practicing the ultimate perfection of diligence; they are capable of attaining the ultimate embodiment, namely, a body adorned with infinitely excellent and wondrous marks; and they are capable of realizing the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

“Blessed One! Great bodhisattvas who cultivate prajnaparamita are endowed with great power—most venerable, most excellent, supreme, and most wondrous. They are capable of cultivating the ultimate meditative concentration; they are capable of perfecting the ultimate meditative concentration; they are capable of fully practicing the ultimate perfection of meditative concentration; they are capable of attaining the ultimate embodiment, namely, a body adorned with infinitely excellent and wondrous marks; and they are capable of realizing the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

“Blessed One! Great bodhisattvas who cultivate prajnaparamita are endowed with great power—most venerable, most excellent, supreme, and most wondrous. They are capable of cultivating the ultimate wisdom; they are capable of perfecting the ultimate wisdom; they are capable of fully practicing the ultimate prajnaparamita; they are capable of attaining the ultimate embodiment, namely, a body adorned with infinitely excellent and wondrous marks; and they are capable of realizing the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.”

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to abide in ultimate inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, absolute emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, and the ultimate emptiness of the self-nature of non-nature.

They are able to perfect inner emptiness … up to the ultimate emptiness of the self-nature of non-nature; they are able to fully practice inner emptiness … up to the ultimate emptiness of the self-nature of non-nature; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime; and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to abide in ultimate suchness, the dharma realm, 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 true limit, the realm of space, and the inconceivable realm.

They are able to perfect suchness … up to the ultimate inconceivable realm; they are able to fully practice suchness … up to the ultimate inconceivable realm; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime; and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to cultivate the ultimate four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path; they are able to perfect the four establishments of mindfulness … up to the ultimate eightfold noble path; they are able to fully practice the four establishments of mindfulness … up to the ultimate eightfold noble path; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime;

and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to abide in the ultimate noble truths of suffering, its origin, its cessation, and the path; they are able to perfect the ultimate noble truths of suffering, its origin, its cessation, and the path; they are able to fully practice the ultimate noble truths of suffering, its origin, its cessation, and the path; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime; and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to cultivate the ultimate four meditative absorptions, four immeasurables, and four formless attainments; they are able to perfect the ultimate four meditative absorptions, four immeasurables, and four formless attainments; they are able to fully practice the ultimate four meditative absorptions, four immeasurables, and four formless attainments; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime; and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to cultivate the ultimate eight liberations, eight spheres of mastery, nine successive attainments, and ten spheres of totality; they are able to perfect the ultimate eight liberations, eight spheres of mastery, nine successive attainments, and ten spheres of totality; they are able to fully practice the ultimate eight liberations, eight spheres of mastery, nine successive attainments, and ten spheres of totality; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime;

and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to cultivate the ultimate gates of liberation of emptiness, signlessness, and wishlessness; they are able to perfect the ultimate gates of liberation of emptiness, signlessness, and wishlessness; they are able to fully practice the ultimate gates of liberation of emptiness, signlessness, and wishlessness; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime; and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to cultivate the ultimate dharani gates and samadhi gates; they are able to perfect the ultimate dharani gates and samadhi gates; they are able to fully practice the ultimate dharani gates and samadhi gates; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime; and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to cultivate the ultimate bodhisattva stages; they are able to perfect the ultimate bodhisattva stages; they are able to fully practice the ultimate bodhisattva stages; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime; and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to cultivate the ultimate five kinds of eyes and six superknowledges; they are able to perfect the ultimate five kinds of eyes and six superknowledges; they are able to fully practice the ultimate five kinds of eyes and six superknowledges; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime; and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power—most honored, most excellent, supreme, and most wondrous. They are able to cultivate the ultimate ten powers of a Buddha, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen exclusive qualities of a Buddha; they are able to perfect the ten powers of a Buddha up to the ultimate eighteen exclusive qualities of a Buddha; they are able to fully practice the ten powers of a Buddha up to the ultimate eighteen exclusive qualities of a Buddha; they are able to realize the ultimate embodiment, namely, a body adorned with wondrous excellent marks, boundlessly sublime;

and they are able to realize the ultimate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power, most honored, most excellent, supreme, and most wondrous. They are able to cultivate the consummate quality of never forgetting the Dharma and the consummate nature of constant equanimity; they are able to perfect the consummate quality of never forgetting the Dharma and the consummate nature of constant equanimity; they are able to fulfill completely the consummate quality of never forgetting the Dharma and the consummate nature of constant equanimity. They are able to attain the consummate embodiment, namely, a body adorned with infinitely excellent and wondrous marks; and they are able to realize the consummate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! The great bodhisattvas who cultivate prajnaparamita possess great power, most honored, most excellent, supreme, and most wondrous. They are able to cultivate the consummate knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; they are able to perfect the consummate knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; they are able to fulfill completely the consummate knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects. They are able to attain the consummate embodiment, namely, a body adorned with infinitely excellent and wondrous marks; and they are able to realize the consummate wondrous Dharma, namely, the fruit of supreme enlightenment.

Blessed One! Through cultivating prajnaparamita, the Tathagata is likewise able to cultivate, abide in, perfect, and fulfill all kinds of merit; to attain consummate form and attain consummate feeling, perception, formations, and consciousness; to attain the consummate fruit of enlightenment and turn the consummate Dharma wheel; and to deliver immeasurable kinds of sentient beings, bringing them excellent benefit and happiness.

The Buddhas of the past, present, and future have likewise diligently cultivated and studied prajnaparamita, thereby perfecting all kinds of merit. They have attained, will attain, and are attaining the fruit of supreme enlightenment; they turn the wondrous Dharma wheel and deliver immeasurable sentient beings, bringing them excellent benefit and happiness. Therefore, Blessed One, any great bodhisattva who wishes to reach the shore of enlightenment should study prajnaparamita with respect to all dharmas.

Blessed One! When great bodhisattvas cultivate prajnaparamita, all beings throughout the world—whether devas, humans, asuras, and others—should reverently make offerings to them, honor and praise them, and protect them, so that their diligent cultivation of prajnaparamita may proceed without hindrance or obstruction.

At that time, the Blessed One addressed the sravakas, the great bodhisattvas, and the others: “So it is, so it is! It is just as you have said. When great bodhisattvas cultivate prajnaparamita, all beings throughout the world—whether devas, humans, asuras, and others—should reverently make offerings to them, honor and praise them, and protect them, so that their diligent cultivation of prajnaparamita may proceed without hindrance or obstruction.

Why is this? Because of these great bodhisattvas, humans and devas appear in the world: members of the great kshatriya clans, the great brahmin clans, the great householder clans, and the great lay clans, as well as wheel-turning kings; the devas of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delighting in Transformations, and the Heaven of Freely Enjoying Others’ Transformations; the devas of the Brahma Host, the Ministers of Brahma, the Assembly of Brahma, and Great Brahma; the devas of Light, Limited Light, Immeasurable Light, and Utmost Radiance and Purity; the devas of Purity, Limited Purity, Immeasurable Purity, and Pervasive Purity;

the devas of Vastness, Limited Vastness, Immeasurable Vastness, and Abundant Fruit; the devas among the Unconscious Beings; the devas of the Heavens Free from Affliction, Free from Heat, Excellent Manifestation, Excellent Vision, and the Ultimate Form Realm; and the devas of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception—all appear in the world.

Because of these great bodhisattvas, the fruits of stream-enterer, once-returner, non-returner, arhat, and pratyekabuddha are attained, and great bodhisattvas and Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and others appear in the world. Because of these great bodhisattvas, the Three Jewels appear in the world and benefit all kinds of sentient beings. Because of these great bodhisattvas, the various necessities and enjoyments of life appear in the world, such as food and drink, clothing, bedding, dwellings, lamps, mani jewels, pearls, beryl, conch shells, jade, coral, gold, silver, and other precious objects.

In brief, all the pleasures of humans and devas in the world, as well as the bliss of nirvana, exist because of those great bodhisattvas. Why is this? Because those great bodhisattvas themselves cultivate, and also teach others to cultivate, generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita.

They themselves abide in, and also teach others to abide in, inner emptiness, 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 non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence.

They themselves abide in, and also teach others to abide in, suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm. They themselves cultivate, and also teach others 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.

They themselves abide in, and also teach others to abide in, the noble truths of suffering, its origin, its cessation, and the path. They themselves cultivate, and also teach others to cultivate, the four meditative absorptions, the four immeasurables, and the four formless concentrations. They themselves cultivate, and also teach others to cultivate, the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality.

They themselves cultivate, and also teach others to cultivate, the Dharma gateways of liberation through emptiness, signlessness, and wishlessness. They themselves cultivate, and also teach others to cultivate, the dharani gateways and the samadhi gateways. They themselves cultivate, and also teach others to cultivate, the bodhisattva stages.

They themselves cultivate, and also teach others to cultivate, the five kinds of eyes and the six superknowledges. They themselves cultivate, and also teach others to cultivate, 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. They themselves cultivate, and also teach others to cultivate, the quality of never forgetting the Dharma and the nature of constant equanimity.

They themselves cultivate, and also teach others to cultivate, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Therefore, through the cultivation of prajnaparamita by these great bodhisattvas, all sentient beings obtain excellent benefit and happiness.”

VI. CHAPTER ON THE MANIFESTATION OF THE TONGUE SIGN

At that time, the Blessed One manifested his broad and long tongue, covering the entire three-thousandfold world system. From this tongue he then emitted immeasurable and innumerable multicolored rays of light, which illuminated innumerable Buddha worlds throughout the ten directions.

At that time, in the innumerable Buddha lands to the east, each land contained immeasurable and innumerable great bodhisattvas. Having seen this radiance, they all approached their respective Buddhas, bowed their heads in homage, and reverently asked: “Blessed One! Whose spiritual power is this, and for what reason has this auspicious sign appeared?”

At that time, all the Buddhas in those realms said to the great bodhisattvas: “Good men! To the west of this realm is a Buddha-land called Sahā. There dwells a Buddha named Śākyamuni Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Person, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One.

He is now expounding the Great Prajnaparamita for the assembly of great bodhisattvas. He has manifested his broad and long tongue, covering the entire trichiliocosm; and from that tongue he has emitted immeasurable, innumerable kinds of multicolored light, illuminating countless Buddha-worlds throughout the ten directions. The light you now see has been manifested from that Buddha’s tongue.”

When the great bodhisattvas heard this, they rejoiced and leapt with delight. They all addressed their Buddha, saying: “We wish to go to the Sahā World to behold, pay homage to, and make offerings to the Buddha Śākyamuni and the assemblies of great bodhisattvas, and to hear the Prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

Then all the Buddhas in those realms said: “Now is the proper time. You may go.”

The immeasurable, innumerable assemblies of great bodhisattvas from those Buddha-lands all bowed at the feet of their Buddha and circumambulated him clockwise seven times. Solemnly bearing immeasurable banners, pennants, jeweled canopies, incense, flower garlands, necklaces, gold, silver, and various flowers, and playing many kinds of exquisite music in concert, they arrived in but a moment before this Buddha. They respectfully made offerings, honored and praised him, bowed their heads at the Buddha’s feet, and withdrew to stand to one side.

At that time, throughout countless Buddha-lands in the south, there were in each realm immeasurable, innumerable great bodhisattvas. Having seen this light, they all approached their Buddha, bowed their heads in homage, and respectfully asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

At that time, all the Buddhas in those realms said to the great bodhisattvas: “Good men! To the north of this realm is a Buddha-land called Sahā. There dwells a Buddha named Śākyamuni Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Person, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One.

He is now expounding the Great Prajnaparamita for the assembly of great bodhisattvas. He has manifested his broad and long tongue, covering the entire trichiliocosm; and from that tongue he has emitted immeasurable, innumerable kinds of multicolored light, illuminating countless Buddha-worlds throughout the ten directions. The light you now see has been manifested from that Buddha’s tongue.”

When the great bodhisattvas heard this, they rejoiced and leapt with delight. They all addressed their Buddha, saying: “We wish to go to the Sahā World to behold, pay homage to, and make offerings to the Buddha Śākyamuni and the assemblies of great bodhisattvas, and to hear the Prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

Then all the Buddhas in those realms said: “Now is the proper time. You may go.”

The immeasurable, innumerable assemblies of great bodhisattvas from those Buddha-lands all bowed at the feet of their Buddha and circumambulated him clockwise seven times. Solemnly bearing immeasurable banners, pennants, jeweled canopies, incense, flower garlands, necklaces, gold, silver, and various flowers, and playing many kinds of exquisite music in concert, they arrived in but a moment before this Buddha. They respectfully made offerings, honored and praised him, bowed their heads at the Buddha’s feet, and withdrew to stand to one side.

At that time, throughout countless Buddha-lands in the west, there were in each realm immeasurable, innumerable great bodhisattvas. Having seen this light, they all approached their Buddha, bowed their heads in homage, and respectfully asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

Then all the Buddhas in those realms said to the great bodhisattvas: “Good men! To the east of this realm is a Buddha-land called Sahā. There dwells a Buddha named Śākyamuni Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Person, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One. He is now expounding the Great Prajnaparamita for the assembly of great bodhisattvas. He has manifested his broad and long tongue, covering the entire trichiliocosm; and from that tongue he has emitted immeasurable, innumerable kinds of multicolored light, illuminating the Buddha-worlds throughout the ten directions. The light you now see has been manifested from that Buddha’s tongue.”

When the great bodhisattvas heard this, they rejoiced and leapt with delight. They all addressed their Buddha, saying: “We wish to go to the Sahā World to behold, pay homage to, and make offerings to the Buddha Śākyamuni and the assemblies of great bodhisattvas, and to hear the Prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

Then all the Buddhas in those realms said: “Now is the proper time. You may go.”

The immeasurable, innumerable assemblies of great bodhisattvas from those Buddha-lands all bowed at the feet of their Buddha and circumambulated him clockwise seven times. Solemnly bearing immeasurable banners, pennants, jeweled canopies, flowers, incense, necklaces, gold, silver, and various flowers, and playing many kinds of exquisite music in concert, they arrived in but a moment before this Buddha. They respectfully made offerings, honored and praised him, bowed their heads at the Buddha’s feet, and withdrew to stand to one side.

At that time, throughout countless Buddha-lands in the north, there were in each realm immeasurable, innumerable great bodhisattvas. Having seen this light, they all approached their Buddha, bowed their heads in homage, and respectfully asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

Then all the Buddhas in those realms said to the great bodhisattvas: “Good men! To the south of this realm is a Buddha-land called Sahā. There dwells a Buddha named Śākyamuni Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Person, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One. He is now expounding the Great Prajnaparamita for the assembly of great bodhisattvas. He has manifested his broad and long tongue, covering the entire trichiliocosm; and from that tongue he has emitted immeasurable, innumerable kinds of multicolored light, illuminating countless Buddha-lands throughout the ten directions. The light you now see has been manifested from that Buddha’s tongue.”

When the great bodhisattvas heard this, they rejoiced and leapt with delight. They all addressed their Buddha, saying: “We wish to go to the Sahā World to behold, pay homage to, and make offerings to the Buddha Śākyamuni and the assemblies of great bodhisattvas, and to hear the Prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

Then all the Buddhas in those realms said: “Now is the proper time. You may go.”

The immeasurable, innumerable assemblies of great bodhisattvas from those Buddha-lands all bowed at the feet of their Buddha and circumambulated him clockwise seven times. Solemnly bearing immeasurable banners, pennants, jeweled canopies, flowers, incense, necklaces, gold, silver, and various flowers, and playing many kinds of exquisite music in concert, they arrived in but a moment before this Buddha. They respectfully made offerings, honored and praised him, bowed their heads at the Buddha’s feet, and withdrew to stand to one side.

At that time, throughout countless Buddha-lands in the northeast, there were in each realm immeasurable, innumerable great bodhisattvas. Having seen this light, they all approached their Buddha, bowed their heads in homage, and respectfully asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

At that time, all the Buddhas in those realms said to the great bodhisattvas: “Good men! To the southwest of this realm there is a Buddha realm called Endurance. Its Buddha is named Shakyamuni Tathagata, Arhat, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavat.

He is now expounding the Great Prajnaparamita to the assemblies of great bodhisattvas. He has manifested the sign of a broad and long tongue that covers the entire trichiliocosm, and from that tongue he emits immeasurable and innumerable kinds of multicolored light, illuminating innumerable Buddha realms throughout the ten directions. The light you now see has appeared from the tongue of that Buddha.”

When the great bodhisattvas heard this, they rejoiced and leaped with delight. They all addressed their Buddhas: “We wish to go to the Endurance World to behold, venerate, and make offerings to the Buddha Shakyamuni and the assemblies of great bodhisattvas, and to hear the Prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

At that time, all the Buddhas in those realms said: “Now is the proper time. You may go.”

The immeasurable and innumerable assemblies of great bodhisattvas in those Buddha realms all bowed at their Buddhas’ feet and circumambulated them seven times to the right. Solemnly bearing immeasurable banners and streamers, jeweled canopies, flowers, incense, jeweled necklaces, gold, silver, and many kinds of flowers, and performing many kinds of exquisite music, they arrived in but a moment before this Buddha. They reverently made offerings to him, honored and praised him, bowed their heads at his feet, and withdrew to stand to one side.

At that time, in innumerable Buddha realms to the southeast, there were in each realm immeasurable and innumerable great bodhisattvas. Having seen this light, they all went before their Buddhas, bowed their heads in homage, and reverently asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

At that time, all the Buddhas in those realms said to the great bodhisattvas: “Good men! To the northwest of this realm there is a Buddha realm called Endurance. Its Buddha is named Shakyamuni Tathagata, Arhat, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavat.

He is now expounding the Great Prajnaparamita to the assemblies of great bodhisattvas. He has manifested the sign of a broad and long tongue that covers the entire trichiliocosm, and from that tongue he emits immeasurable and innumerable kinds of multicolored light, illuminating innumerable Buddha realms throughout the ten directions. The light you now see has appeared from the tongue of that Buddha.”

When the great bodhisattvas heard this, they rejoiced and leaped with delight. They all addressed their Buddhas: “We wish to go to the Endurance World to behold, venerate, and make offerings to the Buddha Shakyamuni and the assemblies of great bodhisattvas, and to hear the Prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

At that time, all the Buddhas in those realms said: “Now is the proper time. You may go.”

The immeasurable and innumerable assemblies of great bodhisattvas in those Buddha realms all bowed at their Buddhas’ feet and circumambulated them seven times to the right. Solemnly bearing immeasurable banners and streamers, jeweled canopies, flowers, incense, jeweled necklaces, gold, silver, and many kinds of flowers, and performing many kinds of exquisite music, they arrived in but a moment before this Buddha. They reverently made offerings to him, honored and praised him, bowed their heads at his feet, and withdrew to stand to one side.

At that time, in innumerable Buddha realms to the southwest, there were in each realm immeasurable and innumerable great bodhisattvas. Having seen this light, they all went before their Buddhas, bowed their heads in homage, and reverently asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

At that time, all the Buddhas in those realms said to the great bodhisattvas: “Good men! To the northeast of this realm there is a Buddha realm called Endurance. Its Buddha is named Shakyamuni Tathagata, Arhat, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavat.

He is now expounding the Great Prajnaparamita to the assemblies of great bodhisattvas. He has manifested the sign of a broad and long tongue that covers the entire trichiliocosm, and from that tongue he emits immeasurable and innumerable kinds of multicolored light, illuminating innumerable Buddha realms throughout the ten directions. The light you now see has appeared from the tongue of that Buddha.”

When the great bodhisattvas heard this, they rejoiced and leaped with delight. They all addressed their Buddhas: “We wish to go to the Endurance World to behold, venerate, and make offerings to the Buddha Shakyamuni and the assemblies of great bodhisattvas, and to hear the Prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

At that time, all the Buddhas in those realms said: “Now is the proper time. You may go.”

The immeasurable and innumerable assemblies of great bodhisattvas in those Buddha realms all bowed at their Buddhas’ feet and circumambulated them seven times to the right. Solemnly bearing immeasurable banners and streamers, jeweled canopies, flowers, incense, jeweled necklaces, gold, silver, and many kinds of flowers, and performing many kinds of exquisite music, they arrived in but a moment before this Buddha. They reverently made offerings to him, honored and praised him, bowed their heads at his feet, and withdrew to stand to one side.

At that time, in innumerable Buddha realms to the northwest, there were in each realm immeasurable and innumerable great bodhisattvas. Having seen this light, they all went before their Buddhas, bowed their heads in homage, and reverently asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

At that time, all the Buddhas in those realms said to the great bodhisattvas: “Good men! To the southeast of this realm there is a Buddha realm called Endurance. Its Buddha is named Shakyamuni Tathagata, Arhat, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavat.

He is now expounding the Great Prajnaparamita to the assemblies of great bodhisattvas. He has manifested the sign of a broad and long tongue that covers the entire trichiliocosm, and from that tongue he emits immeasurable and innumerable kinds of multicolored light, illuminating innumerable Buddha realms throughout the ten directions. The light you now see has appeared from the tongue of that Buddha.”

When the great bodhisattvas heard this, they rejoiced and leaped with delight. They all addressed their Buddhas: “We wish to go to the Endurance World to behold, venerate, and make offerings to the Buddha Shakyamuni and the assemblies of great bodhisattvas, and to hear the Prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

At that time, all the Buddhas in those realms said: “Now is the proper time. You may go.”

The immeasurable and innumerable assemblies of great bodhisattvas in those Buddha realms all bowed at their Buddhas’ feet and circumambulated them seven times to the right. Solemnly bearing immeasurable banners and streamers, jeweled canopies, flowers, incense, jeweled necklaces, gold, silver, and many kinds of flowers, and performing many kinds of exquisite music, they arrived in but a moment before this Buddha. They reverently made offerings to him, honored and praised him, bowed their heads at his feet, and withdrew to stand to one side.

At that time, in innumerable Buddha realms below, there were in each realm immeasurable and innumerable great bodhisattvas. Having seen this light, they all went before their Buddhas, bowed their heads in homage, and reverently asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

At that time, the Buddhas in those realms each addressed the great bodhisattvas: “Good sons! Above this realm there is a Buddha-land named Endurance. There dwells the Buddha Śākyamuni, the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Those to Be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One.

He is now teaching the great prajnaparamita to the assembly of great bodhisattvas. He has manifested his broad and long tongue, covering the entire trichiliocosm; and from that tongue he has emitted immeasurable and innumerable kinds of multicolored light, illuminating countless Buddha-lands throughout the ten directions. The light you now see has appeared from that Buddha’s tongue.”

When the great bodhisattvas heard this, they rejoiced and leaped with delight. They all addressed their Buddhas: “We wish to go to the Endurance world to behold, venerate, and make offerings to the Buddha Śākyamuni and the assemblies of great bodhisattvas, and to hear the prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

At that time, the Buddhas in those realms each said: “Now is the proper time. You may go.”

The immeasurable and innumerable assemblies of great bodhisattvas in those Buddha-lands all bowed at the feet of their Buddhas, circumambulated them seven times to the right, and solemnly took up immeasurable banners, canopies adorned with jewels, flowers, incense, jeweled necklaces, gold, silver, and many kinds of flowers. Accompanied by the harmonious performance of many exquisite kinds of music, in but a moment they arrived before this Buddha. They reverently made offerings to him, honored and praised him, bowed their heads at his feet, and withdrew to stand to one side.

At that time, in countless Buddha-lands above, each realm contained immeasurable and innumerable great bodhisattvas. Having seen this light, they all approached their Buddhas, bowed their heads in homage, and reverently asked: “Blessed One! Whose spiritual power is this? And for what reason has this auspicious sign appeared?”

At that time, the Buddhas in those realms each addressed the great bodhisattvas: “Good sons! Below this realm there is a Buddha-land named Endurance. There dwells the Buddha Śākyamuni, the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Those to Be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One.

He is now teaching the prajnaparamita to the assembly of great bodhisattvas. He has manifested his broad and long tongue, covering the entire trichiliocosm; and from that tongue he has emitted immeasurable and innumerable kinds of multicolored light, illuminating countless Buddha-lands throughout the ten directions. The light you now see has appeared from that Buddha’s tongue.”

When the great bodhisattvas heard this, they rejoiced and leaped with delight. They all addressed their Buddhas: “We wish to go to the Endurance world to behold, venerate, and make offerings to the Buddha Śākyamuni and the assemblies of great bodhisattvas, and to hear the prajnaparamita. We beseech the Blessed One, out of compassion, to grant us permission!”

At that time, the Buddhas in those realms each said: “Now is the proper time. You may go.”

The immeasurable and innumerable assemblies of great bodhisattvas in those Buddha-lands all bowed at the feet of their Buddhas, circumambulated them seven times to the right, and solemnly took up immeasurable banners, canopies adorned with jewels, flowers, incense, jeweled necklaces, gold, silver, and many kinds of flowers. Accompanied by the harmonious performance of many exquisite kinds of music, in but a moment they arrived before this Buddha. They reverently made offerings to him, honored and praised him, bowed their heads at his feet, and withdrew to stand to one side.

At that time, the assemblies of gods from the Heaven of the Four Great Kings up to the Heaven of Those Who Exercise Mastery over Others’ Creations, and from the Heaven of Brahmā’s Retinue up to the Highest Heaven of the Form Realm, all carried immeasurable kinds of incense and flower garlands: anointing incense, powdered incense, burning incense, fragrant wood, fragrant leaves, and various blended incenses; delightful garlands, garlands of diverse blossoms, nāga-spring garlands, and immeasurable kinds of interwoven garlands.

They also carried immeasurable kinds of celestial flowers, such as utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, Subtle Sound flowers, Great Subtle Sound flowers, and immeasurable other kinds of celestial flowers. They came before this Buddha, reverently made offerings to him, honored and praised him, bowed their heads at his feet, and withdrew to stand to one side.

At that time, the assemblies of great bodhisattvas from throughout the ten directions, together with immeasurable numbers of other gods from the Desire Realm and the Form Realm, came to offer many kinds of banners, jeweled canopies, precious gems, exquisite music, incense, and flowers. Through the Buddha’s spiritual power, all these offerings rose into the air and formed terraces and canopies that covered the entire Buddha-land of the trichiliocosm. At each of the four corners atop the terraces stood jeweled banners. From the terraces, canopies, and jeweled banners hung jeweled necklaces. Beautiful streamers, fine silks, precious gems, rare flowers, and every kind of adornment made them truly delightful to behold!

At that time, within this assembly, countless hundreds of thousands of koṭis of sentient beings rose from their seats, joined their palms, and reverently addressed the Buddha:

“Blessed One! We vow that in the future, when we attain Buddhahood, our excellent marks and majestic virtue will be like those of the Buddha today; our lands will be adorned, and our assemblies of śrāvakas, bodhisattvas, gods, and humans will be such that we may turn the Dharma wheel just as the Buddha does today.”

At that time, the Blessed One knew the aspiration in their minds. With regard to all dharmas, they had realized the acquiescence to the non-arising of dharmas and thoroughly understood that all things are unborn, unceasing, uncreated, and unconditioned. He therefore smiled, and from his face once again emitted many kinds of multicolored light. The Venerable Ānanda then rose from his seat, joined his palms, and reverently asked: “Blessed One! For what cause and condition do you smile in this way?”

The Buddha told Ānanda: “Those countless hundreds of thousands of koṭis of beings who just rose from their seats have realized, with regard to all dharmas, the acquiescence to the non-arising of dharmas. In future lives, throughout sixty-eight innumerable great kalpas, they will cultivate the bodhisattva practices. During the Flower Accumulation Kalpa, they will attain Buddhahood, all bearing the same name: Flower of the Factors of Enlightenment, the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Those to Be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One.”

Fascicle 10

End