大般若波羅蜜多經

03

Furthermore, Sariputra, when a great bodhisattva practices prajnaparamita, they can bring forth the six superknowledges as perfections. What are these six superknowledges? First, the perfection of direct knowledge through supernormal powers; second, the perfection of direct knowledge through the divine ear; third, the perfection of direct knowledge of the minds of others; fourth, the perfection of direct knowledge through recollection of past lives; fifth, the perfection of direct knowledge through the divine eye; and sixth, the perfection of direct knowledge through the extinction of the outflows.

At that time, Sariputra addressed the Buddha: “Blessed One, when a great bodhisattva practices prajnaparamita, how do they bring forth the perfection of direct knowledge through supernormal powers?”

The Buddha said to the Venerable Sariputra: “Sariputra, a great bodhisattva, by means of direct knowledge through supernormal powers, performs immeasurable great miraculous transformations. That is, they cause all things upon the great earth throughout innumerable worlds in the ten directions to quake; transform one into many and many into one; appear or disappear; pass swiftly and unobstructed; pass through mountain cliffs and walls as though moving through open space; rise into the air and move to and fro like a bird in flight; enter and emerge from the earth as though diving in water; glide over water as though walking on land; emit smoke and fire from their body like a burning plateau; pour forth water from their body like a snowy mountain;

and manifest such majestic spiritual power that even the sun and moon can hardly compare—with an uplifted hand, they cause their radiance to disappear.

Freely transporting their body as far as the Pure Abodes, they manifest immeasurable and boundless miraculous transformations such as these.

Sariputra, although that great bodhisattva fully employs such supernormal knowledge, they do not exalt themselves on its account. They do not cling to the nature of direct knowledge through supernormal powers, do not cling to its activity, and do not cling to the capacity by which it is attained. With regard to both clinging and non-clinging, they cling to neither. Why is this? Sariputra, it is because that great bodhisattva has realized the emptiness of all dharmas, the intrinsic detachment of their own nature, and the fundamental ungraspability of their own nature.

Sariputra, that great bodhisattva does not give rise to this thought: ‘I now bring forth the superknowledge of supernormal powers to delight myself and to delight others.’ They give rise only to the thought of attaining the knowledge of all-knowing wisdom.

Sariputra, it is in this way that a great bodhisattva, when practicing prajnaparamita, brings forth the perfection of direct knowledge through supernormal powers.

At that time, Sariputra addressed the Buddha: “Blessed One, when a great bodhisattva practices prajnaparamita, how do they bring forth the perfection of direct knowledge through the divine ear?”

The Buddha said to the Venerable Sariputra: “Sariputra, a great bodhisattva, by means of direct knowledge through the divine ear—which is utterly pure and surpasses the ears of devas and humans—can hear, just as they truly are, all the various sounds made by sentient and insentient beings throughout innumerable worlds in the ten directions. That is, they hear everywhere all the sounds of hell beings, animals, beings in the realm of ghosts, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas; sounds reviling samsara; sounds praising nirvana; sounds renouncing the conditioned; sounds aspiring toward bodhi; sounds expressing revulsion toward the outflow-tainted; sounds delighting in the outflow-free; sounds extolling the Three Jewels; sounds subduing heterodox paths;

sounds of analytical deliberation; sounds of reciting scriptures; sounds exhorting beings to abandon evil; sounds instructing them to cultivate virtue; sounds rescuing those in suffering and adversity; and sounds of joyful consolation and congratulation.

Whether such sounds are loud or soft, they can hear them all without obstruction.

Sariputra, although that great bodhisattva fully employs the divine ear in this way, they do not exalt themselves on its account. They do not cling to the nature of direct knowledge through the divine ear, do not cling to its activity, and do not cling to the capacity by which it is attained. With regard to both clinging and non-clinging, they cling to neither. Why is this? Sariputra, it is because that great bodhisattva has realized the emptiness of all dharmas, the intrinsic detachment of their own nature, and the fundamental ungraspability of their own nature.

Sariputra, that great bodhisattva does not give rise to this thought: ‘I now bring forth the superknowledge of the divine ear to delight myself and to delight others.’ They give rise only to the thought of attaining the knowledge of all-knowing wisdom.

Sariputra, it is in this way that a great bodhisattva, when practicing prajnaparamita, brings forth the perfection of direct knowledge through the divine ear.

At that time, Sariputra again addressed the Buddha: “Blessed One, when a great bodhisattva practices prajnaparamita, how do they bring forth the perfection of direct knowledge of the minds of others?”

The Buddha said to the Venerable Sariputra: “Sariputra, a great bodhisattva, by means of direct knowledge of the minds of others, can know just as they truly are the minds and mental factors of other kinds of sentient beings throughout innumerable worlds in the ten directions. That is, they know universally concerning other sentient beings: when a mind has greed, they know just as it truly is that the mind has greed; when a mind is free from greed, they know just as it truly is that the mind is free from greed; when a mind has hatred, they know just as it truly is that the mind has hatred; when a mind is free from hatred, they know just as it truly is that the mind is free from hatred; when a mind has doubt, they know just as it truly is that the mind has doubt;

when a mind is free from doubt, they know just as it truly is that the mind is free from doubt; when a mind has craving, they know just as it truly is that the mind has craving; when a mind is free from craving, they know just as it truly is that the mind is free from craving; when a mind has grasping, they know just as it truly is that the mind has grasping; when a mind is free from grasping, they know just as it truly is that the mind is free from grasping; when a mind is concentrated, they know just as it truly is that the mind is concentrated; when a mind is distracted, they know just as it truly is that the mind is distracted; when a mind is narrow, they know just as it truly is that the mind is narrow; when a mind is expansive, they know just as it truly is that the mind is expansive;

when a mind arises, they know just as it truly is that the mind arises; when a mind begins to stir, they know just as it truly is that the mind begins to stir; when a mind subsides, they know just as it truly is that the mind subsides; when a mind is tranquil, they know just as it truly is that the mind is tranquil; when a mind is not tranquil, they know just as it truly is that the mind is not tranquil; when a mind is agitated, they know just as it truly is that the mind is agitated; when a mind is not agitated, they know just as it truly is that the mind is not agitated; when a mind is in samadhi, they know just as it truly is that the mind is in samadhi; when a mind is not in samadhi, they know just as it truly is that the mind is not in samadhi;

when a mind is liberated, they know just as it truly is that the mind is liberated; when a mind is not liberated, they know just as it truly is that the mind is not liberated; when a mind is accompanied by outflows, they know just as it truly is that the mind is accompanied by outflows; when a mind is free from outflows, they know just as it truly is that the mind is free from outflows; when a mind is perturbed, they know just as it truly is that the mind is perturbed; when a mind is unperturbed, they know just as it truly is that the mind is unperturbed; when there is a superior mind, they know just as it truly is that there is a superior mind; and when there is no superior mind, they know just as it truly is that there is no superior mind.

Sariputra, although that great bodhisattva fully employs the knowledge of others’ minds in this way, they do not exalt themselves on its account. They do not cling to the nature of direct knowledge of the minds of others, do not cling to its activity, and do not cling to the capacity by which it is attained. With regard to both clinging and non-clinging, they cling to neither.

Why is this? Sariputra, it is because that great bodhisattva has realized the emptiness of all dharmas, the intrinsic detachment of their own nature, and the fundamental ungraspability of their own nature. Sariputra, that great bodhisattva does not give rise to this thought: ‘I have now brought forth the superknowledge of the minds of others to delight myself and to delight others.’ They give rise only to the thought of attaining the knowledge of all-knowing wisdom.”

Śāriputra! Thus, when a great bodhisattva practices prajnaparamita, he brings forth the perfection of the superknowledge that directly realizes the knowledge of others’ minds.

At that time, Śāriputra again addressed the Buddha: “Blessed One! When a great bodhisattva practices prajnaparamita, how does he bring forth the perfection of the superknowledge that directly realizes the knowledge of recollecting former lives?”

The Buddha said to the Venerable Śāriputra: “Śāriputra! There is a great bodhisattva who, by means of the superknowledge that directly realizes the knowledge of recollecting former lives, can know, just as they truly are, the deeds performed in former lives by all sentient beings throughout innumerable worlds in the ten directions. That is, according to his intention, he can recollect former-life events, whether his own or those of others, through one mind-moment, ten mind-moments, a hundred mind-moments, a thousand mind-moments, or many thousands of mind-moments.

Or, according to his intention, he can recollect former-life events from one day, ten days, a hundred days, a thousand days, or many hundreds of thousands of days ago. Or, according to his intention, he can recollect former-life events from one month, ten months, a hundred months, a thousand months, or many hundreds of thousands of months ago. Or, according to his intention, he can recollect former-life events from one year, ten years, a hundred years, a thousand years, or many hundreds of thousands of years ago.

Or, according to his intention, he can recollect former-life events from one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, many hundreds of thousands of kalpas, and even immeasurable and innumerable hundreds of thousands of myriads of kotis of kalpas ago. Or, according to his intention, he can recollect former-life events thus: at such a time, in such a place, with such a name, such a family name, such a livelihood, such a class, such food, such a length of residence, such a lifespan, such longevity, such pleasures experienced, and such sufferings endured; dying there, he was born here, and dying here, he was born there; he had such an appearance and such speech.

Whether briefly or extensively, and whether his own or those of others, he can recollect all former-life events according to his intention.

“Śāriputra! Although that great bodhisattva fully employs such knowledge of former lives, he does not exalt himself on its account. He does not cling to the essential nature of the superknowledge that directly realizes the knowledge of recollecting former lives, does not cling to the activity of that superknowledge, and does not cling to the capacity by which that superknowledge is attained. With respect to either clinging or non-clinging, he clings to neither. Why is this? Śāriputra! It is because that great bodhisattva has realized the emptiness of all dharmas, the intrinsic nature of detachment, and the intrinsically ungraspable nature of all things.

“Śāriputra! That great bodhisattva does not give rise to this thought: ‘I now bring forth the superknowledge of former lives in order to bring happiness to myself and happiness to others.’ He gives rise only to the thought of attaining the knowledge of all-knowing wisdom.

“Śāriputra! Thus, when a great bodhisattva practices prajnaparamita, he brings forth the perfection of the superknowledge that directly realizes the knowledge of recollecting former lives.”

At that time, Śāriputra again addressed the Buddha: “Blessed One! When a great bodhisattva practices prajnaparamita, how does he bring forth the perfection of the superknowledge that directly realizes the divine-eye knowledge?”

The Buddha said to the Venerable Śāriputra: “Śāriputra! There is a great bodhisattva who, by means of the superknowledge that directly realizes the divine-eye knowledge—which is utterly pure and surpasses the divine and human eye—can see, just as they truly are, the various colors and forms of sentient and insentient beings throughout innumerable worlds in the ten directions. That is, he universally sees the various forms of sentient beings at birth and death, whether beautiful or ugly, superior or inferior, and whether proceeding upon good or evil paths.

Through this, he further knows how different sentient beings take birth differently according to the operation of their karmic power. Some sentient beings accomplish excellent bodily conduct, excellent verbal conduct, and excellent mental conduct; praise the noble sages; and hold a correct view of causes and conditions. When their bodies disintegrate and their lives end, they will be born in a good destiny, whether in a heavenly realm or the human realm, and will enjoy sublime happiness.

Some sentient beings accomplish evil bodily conduct, evil verbal conduct, and evil mental conduct; revile the noble sages; and hold a wrong view of causes and conditions. When their bodies disintegrate and their lives end, they will fall into an evil destiny, whether born in hell, among animals, in the realm of ghosts, or in a remote, lowly, filthy, and wretched place; among such classes of sentient beings, they will undergo the most extreme sufferings.

“He knows, just as they truly are, how sentient beings experience different results according to their various kinds of karma.

“Śāriputra! Although that great bodhisattva fully employs such a divine eye, he does not exalt himself on its account. He does not cling to the essential nature of the superknowledge that directly realizes the divine-eye knowledge, does not cling to the activity of that superknowledge, and does not cling to the capacity by which that superknowledge is attained. With respect to either clinging or non-clinging, he clings to neither. Why is this? Śāriputra! It is because that great bodhisattva has realized the emptiness of all dharmas, the intrinsic nature of detachment, and the intrinsically ungraspable nature of all things.

“Śāriputra! That great bodhisattva does not give rise to this thought: ‘I have now brought forth the superknowledge that directly realizes the divine-eye knowledge in order to bring happiness to myself and happiness to others.’ He gives rise only to the thought of attaining the knowledge of all-knowing wisdom.

“Śāriputra! Thus, when a great bodhisattva practices prajnaparamita, he brings forth the perfection of the superknowledge that directly realizes the divine-eye knowledge.”

At that time, Śāriputra again addressed the Buddha: “Blessed One! When a great bodhisattva practices prajnaparamita, how does he bring forth the perfection of the superknowledge that directly realizes the knowledge of the exhaustion of the outflows?”

The Buddha said to the Venerable Śāriputra: “Śāriputra! There is a great bodhisattva who, by means of the superknowledge that directly realizes the knowledge of the exhaustion of the outflows, can know, just as it truly is, whether the outflows of himself and others, among all sentient beings throughout innumerable worlds in the ten directions, have or have not been exhausted. This superknowledge becomes perfect only through reliance upon the vajra-like samadhi and the elimination of habitual obstructions.

When a bodhisattva attains the stage of non-retrogression, all his outflows are said to be exhausted because they will ultimately never arise again. A bodhisattva who attains this superknowledge of the exhaustion of the outflows does not fall to the stages of the śrāvakas or pratyekabuddhas but proceeds only toward unsurpassed awakening, for he no longer seeks any other benefit.

“Śāriputra! Although that great bodhisattva fully employs such knowledge of the exhaustion of the outflows, he does not exalt himself on its account. He does not cling to the essential nature of the superknowledge that directly realizes the knowledge of the exhaustion of the outflows, does not cling to the activity of that superknowledge, and does not cling to the capacity by which that superknowledge is attained.

With respect to either clinging or non-clinging, he clings to neither. Why is this? Śāriputra! It is because that great bodhisattva has realized the emptiness of all dharmas, the intrinsic nature of detachment, and the intrinsically ungraspable nature of all things. Śāriputra!

That great bodhisattva does not give rise to this thought: ‘I now bring forth the superknowledge that directly realizes the knowledge of the exhaustion of the outflows in order to bring happiness to myself or happiness to others.’ He gives rise only to the thought of attaining the knowledge of all-knowing wisdom.

“Śāriputra! Thus, when a great bodhisattva practices prajnaparamita, he brings forth the perfection of the superknowledge that directly realizes the knowledge of the exhaustion of the outflows.

“Thus, Śāriputra! When great bodhisattvas practice prajnaparamita, they can perfect and purify the six perfections of superknowledge. Because these six superknowledges are perfected and purified, they then perfect the knowledge of all-knowing wisdom, namely, the knowledge of all things and the knowledge of all aspects.

“Furthermore, Śāriputra! There is a great bodhisattva who, while practicing prajnaparamita, abides in the perfection of giving and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, he gives rise neither to a mind of generosity nor to a mind of miserliness.”

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfection of pure morality and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise neither to a mind that observes the precepts nor to a mind that violates them.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfection of patient acceptance and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise neither to a mind of loving-kindness and compassion nor to a mind of anger and hatred.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfection of diligence and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise neither to a diligent mind nor to a lazy mind.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfection of meditative concentration and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise neither to a tranquil mind nor to a distracted mind.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the prajnaparamita itself and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise neither to a mind of wisdom nor to a mind of ignorance.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity and pure morality and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, observance of the precepts, or violation of the precepts.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity and patient acceptance and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, loving-kindness and compassion, or anger and hatred.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity and diligence and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, diligence, or laziness.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity and meditative concentration and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, tranquility, or distraction.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity and prajnaparamita and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, wisdom, or ignorance.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of pure morality and patient acceptance and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of observing the precepts, violating the precepts, loving-kindness and compassion, or anger and hatred.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of pure morality and diligence and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of observing the precepts, violating the precepts, diligence, or laziness.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of pure morality and meditative concentration and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of observing the precepts, violating the precepts, tranquility, or distraction.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of pure morality and prajnaparamita and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of observing the precepts, violating the precepts, wisdom, or ignorance.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of patient acceptance and diligence and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of loving-kindness and compassion, anger and hatred, diligence, or laziness.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of patient acceptance and meditative concentration and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of loving-kindness and compassion, anger and hatred, tranquility, or distraction.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of patient acceptance and prajnaparamita and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of loving-kindness and compassion, anger and hatred, wisdom, or ignorance.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of diligence and meditative concentration and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of diligence, laziness, tranquility, or distraction.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of diligence and prajnaparamita and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of diligence, laziness, wisdom, or ignorance.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of meditative concentration and prajnaparamita and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of tranquility, distraction, wisdom, or ignorance.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity, pure morality, and patient acceptance and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, observance of the precepts, violation of the precepts, loving-kindness and compassion, or anger and hatred.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity, pure morality, and diligence and purifies all-knowledge and the path of all-knowledge. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, observance of the precepts, violation of the precepts, diligence, or laziness.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity, pure morality, and meditative concentration and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, observance of the precepts, violation of the precepts, tranquility, or distraction.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity, pure morality, and prajnaparamita and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, observance of the precepts, violation of the precepts, wisdom, or ignorance.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity, patient acceptance, and diligence and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, loving-kindness and compassion, anger and hatred, diligence, or laziness.

Furthermore, Sariputra! There is a great bodhisattva who, while practicing the prajnaparamita, abides in the perfections of generosity, patient acceptance, and meditative concentration and purifies the knowledge of all things and the knowledge of all aspects of the path. Because of ultimate emptiness, the bodhisattva gives rise to no mind of generosity, stinginess, loving-kindness and compassion, anger and hatred, tranquility, or distraction.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, patience, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, compassion, anger, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, diligence, and meditative concentration, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, diligence, indolence, serenity, or distraction.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, diligence, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, diligence, indolence, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, meditative concentration, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, serenity, distraction, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of pure morality, patience, and diligence, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of observing the precepts, transgressing the precepts, compassion, anger, diligence, or indolence.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of pure morality, patience, and meditative concentration, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of observing the precepts, transgressing the precepts, compassion, anger, serenity, or distraction.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of pure morality, patience, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of observing the precepts, transgressing the precepts, compassion, anger, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of pure morality, diligence, and meditative concentration, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of observing the precepts, transgressing the precepts, diligence, indolence, serenity, or distraction.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of pure morality, diligence, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of observing the precepts, transgressing the precepts, diligence, indolence, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of pure morality, meditative concentration, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of observing the precepts, transgressing the precepts, serenity, distraction, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of patience, diligence, and meditative concentration, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of compassion, anger, diligence, indolence, serenity, or distraction.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of patience, diligence, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of compassion, anger, diligence, indolence, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of patience, meditative concentration, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of compassion, anger, serenity, distraction, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of diligence, meditative concentration, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of diligence, indolence, serenity, distraction, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, pure morality, patience, and diligence, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, observing the precepts, transgressing the precepts, compassion, anger, diligence, or indolence.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, pure morality, patience, and meditative concentration, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, observing the precepts, transgressing the precepts, compassion, anger, serenity, or distraction.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, pure morality, patience, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, observing the precepts, transgressing the precepts, compassion, anger, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, pure morality, diligence, and meditative concentration, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, observing the precepts, transgressing the precepts, diligence, indolence, serenity, or distraction.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, pure morality, diligence, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, observing the precepts, transgressing the precepts, diligence, indolence, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, pure morality, meditative concentration, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, observing the precepts, transgressing the precepts, serenity, distraction, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, patience, diligence, and meditative concentration, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, compassion, anger, diligence, indolence, serenity, or distraction.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, patience, meditative concentration, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, compassion, anger, serenity, distraction, wisdom, or delusion.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, abides in the paramitas of generosity, diligence, meditative concentration, and prajnaparamita, and purifies the knowledge of all things and the knowledge of all aspects of the paths. Because of ultimate emptiness, that bodhisattva does not give rise to thoughts of generosity, avarice, diligence, indolence, serenity, distraction, wisdom, or delusion.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of pure moral discipline, patient endurance, vigor, and meditative concentration, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of observing moral discipline or violating moral discipline, compassion or anger, diligence or laziness, tranquility or distraction.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of pure moral discipline, patient endurance, vigor, and prajnaparamita, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of observing moral discipline or violating moral discipline, compassion or anger, diligence or laziness, wisdom or ignorance.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of pure moral discipline, patient endurance, meditative concentration, and prajnaparamita, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of observing moral discipline or violating moral discipline, compassion or anger, tranquility or distraction, wisdom or ignorance.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of pure moral discipline, vigor, meditative concentration, and prajnaparamita, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of observing moral discipline or violating moral discipline, diligence or laziness, tranquility or distraction, wisdom or ignorance.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of patient endurance, vigor, meditative concentration, and prajnaparamita, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of compassion or anger, diligence or laziness, tranquility or distraction, wisdom or ignorance.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of generosity, pure moral discipline, patient endurance, vigor, and meditative concentration, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of giving or miserliness, observing moral discipline or violating moral discipline, compassion or anger, diligence or laziness, tranquility or distraction.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of generosity, pure moral discipline, patient endurance, vigor, and prajnaparamita, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of giving or miserliness, observing moral discipline or violating moral discipline, compassion or anger, diligence or laziness, wisdom or ignorance.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of generosity, pure moral discipline, vigor, meditative concentration, and prajnaparamita, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of giving or miserliness, observing moral discipline or violating moral discipline, diligence or laziness, tranquility or distraction, wisdom or ignorance.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of generosity, patient endurance, vigor, meditative concentration, and prajnaparamita, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of giving or miserliness, compassion or anger, diligence or laziness, tranquility or distraction, wisdom or ignorance.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the paramitas of pure moral discipline, patient endurance, vigor, meditative concentration, and prajnaparamita, and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of observing moral discipline or violating moral discipline, compassion or anger, diligence or laziness, tranquility or distraction, wisdom or ignorance.

Furthermore, Shariputra, there are great bodhisattvas who, when practicing prajnaparamita, abide in the six paramitas and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, they do not give rise to thoughts of giving or miserliness, observing moral discipline or violating moral discipline, compassion or anger, diligence or laziness, tranquility or distraction, wisdom or ignorance.

Thus, Shariputra, when great bodhisattvas practice prajnaparamita, they abide in the six paramitas and purify the knowledge of all things and the knowledge of all path-aspects. Because of ultimate emptiness, there is no going and no coming; there is no generosity and no miserliness, for these are merely provisional designations; there is no pure moral discipline and no violation of moral discipline, for these are merely provisional designations; there is no patient endurance and no anger, for these are merely provisional designations; there is no vigor and no indolence, for these are merely provisional designations; there is no meditative concentration and no distraction, for these are merely provisional designations;

there is no prajna and no ignorance, for these are merely provisional designations.

Those great bodhisattvas are not attached to attachment, nor are they attached to nonattachment; they are not attached to having crossed over, nor are they attached to not having crossed over; they are not attached to generosity, nor are they attached to miserliness; they are not attached to pure moral discipline, nor are they attached to violating moral discipline; they are not attached to patient endurance, nor are they attached to anger; they are not attached to vigor, nor are they attached to indolence; they are not attached to meditative concentration, nor are they attached to distraction; they are not attached to prajna, nor are they attached to ignorance.

Shariputra, at that very time, those great bodhisattvas are also not attached to acts of generosity, nor to acts of miserliness; they are not attached to the observance of pure moral discipline, nor to the violation of moral discipline; they are not attached to the practice of patient endurance, nor to acts of anger; they are not attached to the practice of vigor, nor to acts of indolence; they are not attached to the practice of meditative concentration, nor to acts of distraction; they are not attached to the practice of prajna, nor to acts of ignorance.

Shariputra, at that very time, those great bodhisattvas are attached neither to attachment nor to nonattachment. Why is this? Shariputra, it is because those great bodhisattvas have realized the ultimate emptiness of all dharmas.

Shariputra, at that very time, those great bodhisattvas are not attached to abuse, praise, harm, benefit, contempt, or reverence. Why is this? Shariputra, it is because those great bodhisattvas have realized the ultimate non-arising of all dharmas; for within the Dharma of non-arising, there is no dharma of abuse or praise, no dharma of harm or benefit, and no dharma of contempt or reverence.

Shariputra, at that very time, those great bodhisattvas are not attached to acts of abuse, praise, harm, benefit, contempt, or reverence. Why is this? Shariputra, it is because those great bodhisattvas have realized the emptiness of the intrinsic nature of all dharmas; for within the emptiness of intrinsic nature, there are no acts of abuse or praise, no acts of harm or benefit, and no acts of contempt or reverence.

Shariputra, at that very time, those great bodhisattvas are attached neither to attachment nor to nonattachment. Why is this? Shariputra, it is because, through practicing prajnaparamita, those great bodhisattvas have forever eliminated all attachment and nonattachment.

Thus, Shariputra, when great bodhisattvas practice prajnaparamita, the merit they attain is exceedingly lofty, exceedingly precious, and inconceivable; no shravaka or pratyekabuddha can attain it.

Shariputra, once those great bodhisattvas have perfected such merit, they further bring sentient beings to maturity through generosity, kind speech, beneficial conduct, and the supreme practice of cooperation; they also adorn and purify Buddha-fields through firm and great vows, courageous vigor, and diligent effort. Thus they swiftly realize what they seek: the fruit of unsurpassed enlightenment.

Furthermore, Sariputra, when great bodhisattvas practice profound prajnaparamita, they give rise to a mind of equality toward all sentient beings, whether inferior or superior, good or bad. Having given rise to a mind of equality toward all sentient beings, those great bodhisattvas further give rise to a mind intent on their benefit and well-being. Having given rise to a mind intent on the benefit and well-being of all sentient beings, those great bodhisattvas attain equality with respect to the nature of all dharmas. Having attained equality with respect to the nature of all dharmas, those great bodhisattvas can universally establish all sentient beings in the equality of all dharmas and bring them great benefit.

Sariputra, for this reason, in this very life those great bodhisattvas are protected and kept in mind by all Tathagatas, Arhats, Perfectly Enlightened Ones throughout the worlds of the ten directions; they are praised by all assemblies of great bodhisattvas throughout the ten directions; they are also respected and cherished by all sravakas, pratyekabuddhas, and practitioners of the holy life; and they are reverently honored, venerated, and praised by all devas, humans, asuras, and others throughout the world.

Sariputra, for this reason, wherever those great bodhisattvas are born, their eyes never behold unpleasant forms, their ears never hear unpleasant sounds, their noses never smell unpleasant odors, their tongues never taste disagreeable flavors, their bodies never come into contact with unpleasant objects, and their minds never apprehend disagreeable dharmas.

Sariputra, for this reason, the merit acquired by those great bodhisattvas continually increases and becomes ever more excellent, and they never regress until they attain unsurpassed enlightenment.

While the Buddha was teaching the excellent merits of this profound prajnaparamita, innumerable bhiksus in the assembly rose from their seats, each holding various new, clean, and precious robes, and offered them to the Blessed One. Having made their offerings, they all generated the aspiration to attain unsurpassed enlightenment.

At that time, the Blessed One smiled, and from his countenance emitted rays of light of many colors. Ananda then rose from his seat, covered his left shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and addressed the Buddha: “Blessed One, for what reason did you smile in this way? Buddhas do not smile without cause. I beseech the Blessed One, out of compassion, to instruct us.”

The Buddha then told Ananda: “The innumerable bhiksus who rose from their seats here shall, sixty-one kalpas from now, during the Kalpa of the Star Metaphor, all attain Buddhahood. They shall all bear the same name: Tathagata Great Banner Mark, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Person, Tamer of Persons, Teacher of Devas and Humans, Buddha, Bhagavat. After these bhiksus die here, they shall be born in the eastern Buddha-land of Aksobhya, where they shall diligently cultivate the holy life.”

At that time, another six million assemblies of devaputras heard the Buddha teach the excellent merits and benefits of profound prajnaparamita, and they all generated the aspiration to attain unsurpassed enlightenment. The Blessed One predicted that, in the Dharma assembly of the Tathagata Maitreya, they would leave the household life with pure faith and diligently cultivate the holy life. The Tathagata Maitreya would then predict that they would all attain unsurpassed enlightenment, turn the wheel of Dharma, and liberate innumerable sentient beings, enabling them all to realize the eternal bliss of nirvana.

At that time, through the Buddha’s spiritual power, everyone in the assembly saw the Buddhas, the Blessed Ones, and their assemblies in thousands of Buddha-lands throughout the ten directions. Those Buddha-lands were adorned with sublime and excellent qualities.

At that very moment, this Saha world became adorned with qualities beyond compare. Innumerable hundreds of thousands of sentient beings in the assembly then made this vow: “Through the pure karma we have cultivated, may we be reborn in those Buddha-lands.”

At that time, the Blessed One knew their aspirations and smiled once more, emitting rays of light of many colors from his countenance. Ananda again rose from his seat and respectfully asked the Buddha why he had smiled.

The Buddha then asked Ananda: “Do you now see these innumerable hundreds of thousands of sentient beings rising from their seats?” Ananda replied to the Buddha: “Yes, I see them.”

The Buddha told Ananda: “When the lives of these sentient beings in this land come to an end, they shall, in accordance with the power of their karma, all be reborn in those Buddha-lands. In those Buddha-lands, they shall cultivate the bodhisattva practices until they attain unsurpassed enlightenment. Wherever they are born, they shall never be far from a Buddha, but shall reverently honor, make offerings to, venerate, and praise the Buddhas.

They shall diligently cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; abide in 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, 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 unapprehensible, emptiness of nonexistence, emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm; 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; abide in the noble truths of suffering, its origin, its cessation, and the path; cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments;

cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; cultivate the Dharma gates of liberation through emptiness, signlessness, and wishlessness; cultivate all dharani Dharma gates and samadhi Dharma gates; cultivate the stages of a great bodhisattva; cultivate the five eyes and the six higher knowledges; cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; cultivate the Dharma free from forgetfulness and the nature of constant equanimity;

and cultivate the knowledge of all things, the knowledge of the aspects of the paths, the knowledge of all aspects, and all the practices of great bodhisattvas.

When they have perfected them, they shall all attain Buddhahood simultaneously and bear the same name: Tathagata King of Adornments, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Person, Tamer of Persons, Teacher of Devas and Humans, Buddha, Bhagavat.”

Fascicle 09

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