大般若波羅蜜多經

04

At that time, Śāriputra said:

“World-Honored One! How does a great bodhisattva, while practicing prajnaparamita, give rise to the knowledge that directly knows past lives according to one’s intention?”

The Buddha said to Śāriputra:

“There is a great bodhisattva who, through the knowledge that directly knows past lives according to one’s intention, can accurately recollect the past lives of all sentient beings in Ganges-sand-numbered worlds throughout the ten directions. That is, the bodhisattva recollects past lives, whether one’s own or those of others, over one mind-moment, ten mind-moments, a hundred mind-moments, a thousand mind-moments, or many hundreds of thousands of mind-moments.

Or the bodhisattva recollects past lives over one day, ten days, a hundred days, a thousand days, or many hundreds of thousands of days. Or the bodhisattva recollects past lives over one month, ten months, a hundred months, a thousand months, or many hundreds of thousands of months. Or the bodhisattva recollects past lives over one year, ten years, a hundred years, a thousand years, or many hundreds of thousands of years.

Or the bodhisattva recollects past lives over one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, or many hundreds of thousands of kalpas, up to immeasurable and innumerable hundreds of thousands of koṭis and nayutas of kalpas. Or the bodhisattva recollects past events thus: ‘In the past, it was such a time and such a place; there was such a name, such a clan, and such a kind of existence; such food was consumed; such a length of time was spent dwelling there; the lifespan had such a limit and was of such duration; such pleasures and such sufferings were experienced.

Having died there, one was born here; having died here, one was born elsewhere, with such an appearance and such speech.’ Whether these events are recounted in brief or in detail, and whether they concern oneself or others, the bodhisattva can recollect them all.

“Śāriputra! Although this great bodhisattva possesses such power of knowledge concerning past lives, the bodhisattva does not become conceited about it, does not cling to the nature of the knowledge that directly knows past lives according to one’s intention, does not cling to the act of directly knowing past lives according to one’s intention, and does not cling to the phenomena knowable through that direct knowledge of past lives according to one’s intention. The bodhisattva clings neither to attachment nor to nonattachment. Why? Because their intrinsic nature is empty, their intrinsic nature is relinquished, and their intrinsic nature has always been unobtainable.

“Śāriputra! This great bodhisattva does not think, ‘I shall now give rise to the knowledge of past lives according to one’s intention for my own amusement,’ except for the purpose of attaining the knowledge of all-knowing wisdom.

“Śāriputra! This is called a great bodhisattva who, while practicing prajnaparamita, gives rise to the knowledge that directly knows past lives according to one’s intention.”

At that time, Śāriputra again said:

“World-Honored One! How does a great bodhisattva, while practicing prajnaparamita, give rise to the direct knowledge of the divine eye?”

The Buddha said to Śāriputra:

“There is a great bodhisattva who, by means of the supreme, pure, superhuman direct knowledge of the divine eye, can accurately see the various forms of sentient and insentient beings in Ganges-sand-numbered worlds throughout the ten directions. That is, the bodhisattva universally sees the various forms of sentient beings at birth and at death—the beautiful and the ugly, those in favorable and unfavorable realms, the superior and the inferior. The bodhisattva thereby also knows that various sentient beings undergo different births according to the operation of the power of their karma. Such sentient beings have committed evil bodily conduct, evil verbal conduct, and evil mental conduct.

“Because they hold wrong views and slander the sages and noble ones, when their bodies break apart and they die, they fall into unfavorable destinies: into the hells, among animals, among ghosts, or into lowly border regions among malicious and rebellious sentient beings, where they undergo many sufferings. Other sentient beings have cultivated excellent bodily conduct, excellent verbal conduct, and excellent mental conduct.

“Because they hold right views and praise the sages and noble ones, when their bodies break apart and they die, they are born in favorable realms: in the heavenly realms or among human beings, where they enjoy many pleasures. The bodhisattva accurately knows all such differences in the kinds of karma of sentient beings and the fruits they undergo.

“Śāriputra! Although this great bodhisattva possesses such power of the divine eye, the bodhisattva does not become conceited about it, does not cling to the nature of the direct knowledge of the divine eye, does not cling to the act of directly knowing by means of the divine eye, and does not cling to the phenomena knowable through such direct knowledge of the divine eye. The bodhisattva clings neither to attachment nor to nonattachment. Why? Because their intrinsic nature is empty, their intrinsic nature is relinquished, and their intrinsic nature has always been unobtainable.

“Śāriputra! This great bodhisattva does not think, ‘I shall now give rise to the direct knowledge of the divine eye for my own amusement,’ except for the purpose of attaining the knowledge of all-knowing wisdom.

“Śāriputra! This is a great bodhisattva who, while practicing prajnaparamita, gives rise to the direct knowledge of the divine eye.”

At that time, Śāriputra again said:

“World-Honored One! How does a great bodhisattva, while practicing prajnaparamita, give rise to the direct knowledge of the exhaustion of the outflows?”

The Buddha said to Śāriputra:

“There is a great bodhisattva who, through the direct knowledge of the exhaustion of the outflows, can accurately know whether the outflows of oneself and others among all sentient beings in Ganges-sand-numbered worlds throughout the ten directions have or have not been exhausted. This supernormal knowledge relies upon the vajra-like samādhi and becomes perfect only when the obstructions of habitual tendencies have been eliminated.

When the bodhisattva attains the stage of nonretrogression, this is also called the exhaustion of all outflows, because they will ultimately never arise again. Although the bodhisattva attains this direct knowledge of the exhaustion of the outflows, the bodhisattva does not fall to the stage of a śrāvaka or pratyekabuddha, but advances solely toward unsurpassed bodhi and seeks no other benefit.

“Śāriputra! Although this great bodhisattva possesses such power of the knowledge of the exhaustion of the outflows, the bodhisattva does not become conceited about it, does not cling to the nature of the direct knowledge of the exhaustion of the outflows, does not cling to the act of directly knowing the exhaustion of the outflows, and does not cling to the phenomena knowable through such direct knowledge of the exhaustion of the outflows. The bodhisattva clings neither to attachment nor to nonattachment. Why? Because their intrinsic nature is empty, their intrinsic nature is relinquished, and their intrinsic nature has always been unobtainable.

“Śāriputra! This great bodhisattva does not think, ‘I shall now give rise to the direct knowledge of the exhaustion of the outflows for my own amusement,’ except for the purpose of attaining the knowledge of all-knowing wisdom.

“Śāriputra! This is called a great bodhisattva who, while practicing prajnaparamita, gives rise to the direct knowledge of the exhaustion of the outflows.

“Śāriputra! When a great bodhisattva practices prajnaparamita, the bodhisattva can perfect the six pāramitās of supernormal knowledge. Because the six pāramitās of supernormal knowledge are perfected and purified, the bodhisattva attains unsurpassed, complete, perfect awakening.

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

“Śāriputra! Furthermore, there is a great bodhisattva who, while practicing prajnaparamita, abides in the pāramitā of pure ethical discipline and purifies and adorns the paths to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva gives rise neither to a mind that observes the precepts nor to a mind that violates them.

“Śāriputra! Furthermore, there is a great bodhisattva who, while practicing prajnaparamita, abides in the pāramitā of patient endurance and purifies and adorns the paths to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva gives rise neither to a mind of compassion nor to a mind of anger.

“Śāriputra! Furthermore, there is a great bodhisattva who, while practicing prajnaparamita, abides in the pāramitā of diligent effort and purifies and adorns the paths to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva gives rise neither to a mind of diligence nor to a mind of indolence.”

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfection of meditation, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to neither a tranquil mind nor a distracted mind.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding again in prajnaparamita, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to neither a wise mind nor a foolish mind.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving and pure morality, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither observant of morality nor transgressive of morality.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving and patience, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither compassionate nor angry.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving and diligence, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither diligent nor lazy.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving and meditation, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither tranquil nor distracted.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving and prajnaparamita, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither wise nor foolish.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of pure morality and patience, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither observant of morality nor transgressive of morality, neither compassionate nor angry.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of pure morality and diligence, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither observant of morality nor transgressive of morality, neither diligent nor indolent.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of pure morality and meditation, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither observant of morality nor transgressive of morality, neither tranquil nor distracted.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of pure morality and prajnaparamita, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither observant of morality nor transgressive of morality, neither wise nor foolish.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of patience and diligence, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither compassionate nor angry, neither diligent nor indolent.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of patience and meditation, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither compassionate nor angry, neither tranquil nor distracted.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of patience and prajnaparamita, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither compassionate nor angry, neither wise nor foolish.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of diligence and meditation, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither diligent nor indolent, neither tranquil nor distracted.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of diligence and prajnaparamita, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither diligent nor indolent, neither wise nor foolish.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of meditation and prajnaparamita, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither tranquil nor distracted, neither wise nor foolish.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving, pure morality, and patience, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither observant of morality nor transgressive of morality, neither compassionate nor angry.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving, patience, and diligence, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither compassionate nor angry, neither diligent nor indolent.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving, diligence, and meditation, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither diligent nor indolent, neither tranquil nor distracted.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of giving, meditation, and prajnaparamita, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither generous nor miserly, neither tranquil nor distracted, neither wise nor foolish.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of pure morality, patience, and diligence, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither observant of morality nor transgressive of morality, neither compassionate nor angry, neither diligent nor indolent.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of pure morality, diligence, and meditation, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither observant of morality nor transgressive of morality, neither diligent nor indolent, neither tranquil nor distracted.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of pure morality, meditation, and prajnaparamita, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither observant of morality nor transgressive of morality, neither tranquil nor distracted, neither wise nor foolish.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the perfections of patience, diligence, and meditation, he purifies and adorns the knowledge of all and the knowledge of all aspects. Because of ultimate emptiness, he gives rise to a mind that is neither compassionate nor angry, neither diligent nor indolent, neither tranquil nor distracted.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of patient acceptance, meditative concentration, and prajnaparamita, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of compassion or anger, serenity or distraction, wisdom or ignorance.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of diligence, meditative concentration, and prajnaparamita, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of diligence or indolence, serenity or distraction, wisdom or ignorance.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of generosity, pure morality, patient acceptance, and diligence, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of generosity or stinginess, observance of morality or transgression, compassion or anger, diligence or indolence.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of generosity, patient acceptance, diligence, and meditative concentration, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of generosity or stinginess, compassion or anger, diligence or indolence, serenity or distraction.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of generosity, diligence, meditative concentration, and prajnaparamita, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of generosity or stinginess, diligence or indolence, serenity or distraction, wisdom or ignorance.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of pure morality, patient acceptance, diligence, and meditative concentration, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of observing morality or transgressing it, compassion or anger, diligence or indolence, serenity or distraction.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of pure morality, diligence, meditative concentration, and prajnaparamita, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of observing morality or transgressing it, diligence or indolence, serenity or distraction, wisdom or ignorance.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of patient acceptance, diligence, meditative concentration, and prajnaparamita, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of compassion or anger, diligence or indolence, serenity or distraction, wisdom or ignorance.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of generosity, pure morality, patient acceptance, diligence, and meditative concentration, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of generosity or stinginess, observance of morality or transgression, compassion or anger, diligence or indolence, serenity or distraction.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of generosity, patient acceptance, diligence, meditative concentration, and prajnaparamita, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of generosity or stinginess, compassion or anger, diligence or indolence, serenity or distraction, wisdom or ignorance.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of observing morality or transgressing it, compassion or anger, diligence or indolence, serenity or distraction, wisdom or ignorance.

Śāriputra! Furthermore, when a great bodhisattva practices prajnaparamita, abiding in the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, the bodhisattva purifies the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, the bodhisattva does not give rise to thoughts of generosity or stinginess, observance of morality or transgression, compassion or anger, diligence or indolence, serenity or distraction, wisdom or ignorance.

Thus, Śāriputra, when great bodhisattvas practice prajnaparamita, they abide in the six paramitas and purify the path to the knowledge of all things and the knowledge of all aspects. Because of ultimate emptiness, there is neither generosity nor stinginess, neither observance of morality nor transgression, neither compassion nor anger, neither diligence nor indolence, neither serenity nor distraction, and neither wisdom nor ignorance. They do not cling to generosity or stinginess; they do not cling to observing morality or transgressing it; they do not cling to compassion or anger; they do not cling to diligence or indolence; they do not cling to serenity or distraction; and they do not cling to wisdom or ignorance.

Śāriputra! At that very time, this great bodhisattva does not cling to one who is generous or stingy, does not cling to one who observes morality or transgresses it, does not cling to one who is compassionate or angry, does not cling to one who is diligent or indolent, does not cling to one who is serene or distracted, and does not cling to one who is wise or ignorant.

Śāriputra! At that very time, this great bodhisattva clings neither to clinging nor to non-clinging. Why? Because all dharmas are ultimately empty.

Śāriputra! At that very time, this great bodhisattva does not cling to abuse, does not cling to praise, does not cling to harm, does not cling to benefit, does not cling to contempt, and does not cling to reverence. Why? Because within ultimate emptiness, there is no dharma of abuse or praise, no dharma of harm or benefit, and no dharma of contempt or reverence.

Śāriputra! At that very time, this great bodhisattva does not cling to one who disparages or praises, does not cling to one who causes harm or benefit, and does not cling to one who shows contempt or reverence. Why? Because within ultimate emptiness, there is no one who abuses or praises, no one who causes harm or benefit, and no one who shows contempt or reverence.

Śāriputra! At that very time, this great bodhisattva clings neither to clinging nor to non-clinging. Why? Because the exceedingly profound prajnaparamita forever severs all clinging and non-clinging.

Śāriputra! When this great bodhisattva practices prajnaparamita, the bodhisattva acquires supreme and sublime merit unattainable by any śrāvaka or pratyekabuddha.

Śāriputra! Having perfected such merit, this great bodhisattva can further employ the four means of embracing beings to teach and transform all sentient beings and purify the Buddha-land. Only then is the path to the knowledge of all things and the knowledge of all aspects purified, and the knowledge of all-knowing wisdom is swiftly realized.

Furthermore, Śāriputra, when a great bodhisattva cultivates the prajnaparamita, while cultivating the prajnaparamita, he gives rise to a mind of equality toward all sentient beings. Having given rise to a mind of equality, he resolves to benefit and bring happiness to all sentient beings. Having resolved to benefit and bring them happiness, he attains equality with respect to the nature of all dharmas. Having attained equality with respect to the nature of dharmas, he leads all sentient beings into the equality of the nature of all dharmas.

Śāriputra, in this present life, this great bodhisattva is protected and kept in mind by all the Buddhas of the ten directions and is also cherished and revered by all great bodhisattvas, śrāvakas, and pratyekabuddhas.

Śāriputra, wherever this great bodhisattva is born, his eyes never behold any form that is displeasing; his ears never hear any sound that is displeasing; his nose never smells any odor that is displeasing; his tongue never tastes any flavor that is displeasing; his body never experiences any contact that is displeasing; and his mind never apprehends any dharma that is displeasing.

Śāriputra, this great bodhisattva will never regress from unsurpassed bodhi. As the Buddha was explaining the supreme benefits attained by great bodhisattvas who cultivate the prajnaparamita, three hundred bhikṣus in the assembly rose from their seats, offered their robes to the Buddha, and all generated the aspiration for unsurpassed, perfect enlightenment.

At that time, the Blessed One smiled and emitted rays of many colors from his mouth. Venerable Ānanda rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms reverently, and said:

“Blessed One, for what cause and condition did you smile? A smile from the Great Sage must surely have a cause and condition. Out of compassion, please explain it.”

The Buddha told Ānanda:

“Those three hundred bhikṣus who rose from their seats will, sixty-one kalpas from now, attain Buddhahood during the Kalpa of Starry Metaphors. They will all bear the same name: Tathāgata Great Banner Mark, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One. After relinquishing their present bodies, those bhikṣus will be born in the Buddha-land of Akṣobhya in the east, where they will cultivate the bodhisattva practices.

“Moreover, sixty thousand devas who heard the Buddha’s teaching all generated the aspiration for unsurpassed, perfect enlightenment. The Blessed One predicted that, in the Dharma assembly of Maitreya Tathāgata, they would renounce the household life with pure faith and devote themselves to cultivating the pure conduct. Maitreya Tathāgata will then predict their attainment of unsurpassed bodhi.”

At that time, through the Buddha’s spiritual power, the entire assembly there saw a thousand Buddha-lands, the Blessed Ones and their assemblies throughout the ten directions, and those Buddha-lands, pure and majestic, wondrous and sublime. At that very moment, no other realm could equal the majestic purity of this Sahā world.

Thereupon, ten thousand sentient beings in the assembly all made this vow: “Through the merit of cultivating pure deeds, may we be reborn in those Buddha-lands.”

At that time, the Blessed One knew the aspirations in their minds and therefore smiled, emitting from his mouth many rays of various colors.

Venerable Ānanda again rose from his seat and reverently asked the Buddha about the cause and condition of his smile.

The Buddha told Ānanda:

“Do you now see these ten thousand sentient beings?”

Ānanda replied:

“Blessed One, I see them.”

The Buddha said:

“Ānanda, after these ten thousand sentient beings pass away from this realm, each will, according to the power of his vow, be reborn in one of ten thousand Buddha-lands. Until they attain unsurpassed, perfect enlightenment, wherever they are born, they will never be far from a Buddha. They will make offerings, show reverence and respect, render homage and praise, and cultivate the six paramitas to perfection. They will simultaneously attain Buddhahood, all bearing the same name: Tathāgata King of Adornments, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One.”

IV. CHAPTER ON EQUALITY WITH THE UNEQUALED

At that time, Venerable Śāriputra, Venerable Mahāmaudgalyāyana, Venerable Subhūti, Venerable Mahākāśyapa, Venerable Pūrṇa Maitrāyaṇīputra—all of whom were well known—as well as the great bhikṣus, bhikṣuṇīs, great bodhisattvas, upāsakas, and upāsikās, rose from their seats, reverently joined their palms, and said:

“Blessed One, the great paramita is the prajnaparamita of great bodhisattvas.

The vast paramita is the prajnaparamita of great bodhisattvas.

The foremost paramita is the prajnaparamita of great bodhisattvas.

The honored paramita is the prajnaparamita of great bodhisattvas.

The supreme paramita is the prajnaparamita of great bodhisattvas.

The highest paramita is the prajnaparamita of great bodhisattvas.

The wondrous paramita is the prajnaparamita of great bodhisattvas.

The exalted paramita is the prajnaparamita of great bodhisattvas.

The ultimate paramita is the prajnaparamita of great bodhisattvas.

The unsurpassed paramita is the prajnaparamita of great bodhisattvas.

The highest of the unsurpassed paramitas is the prajnaparamita of great bodhisattvas.

The unequaled paramita is the prajnaparamita of great bodhisattvas.

The paramita equal to the unequaled is the prajnaparamita of great bodhisattvas.

The space-like paramita is the prajnaparamita of great bodhisattvas.

The incomparable paramita is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of individual characteristics is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of common characteristics is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of all dharmas is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of the unattainable is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of non-arising is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of non-cessation is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of non-nature is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of inherent nature is the prajnaparamita of great bodhisattvas.

The paramita of the emptiness of both non-nature and inherent nature is the prajnaparamita of great bodhisattvas.

The śamatha paramita is the prajnaparamita of great bodhisattvas.

The Đàm-ma-tha paramita is the prajnaparamita of great bodhisattvas.

The paramita that unfolds all virtues is the prajnaparamita of great bodhisattvas.

The paramita that accomplishes all virtues is the prajnaparamita of great bodhisattvas.

The unconquerable paramita is the prajnaparamita of great bodhisattvas.

The paramita capable of destroying all is the prajnaparamita of great bodhisattvas.

“Blessed One, the great bodhisattvas who cultivate the prajnaparamita are the most honored and most supreme, and are endowed with great spiritual power. They are able to practice giving equal to the unequaled, perfect giving equal to the unequaled, and fully accomplish the paramita of giving equal to the unequaled. They are able to attain a body equal to the unequaled, namely, a body adorned with boundlessly many excellent marks, and they are able to realize the Dharma equal to the unequaled, namely, unsurpassed bodhi.

“Blessed One, the great bodhisattvas who cultivate the prajnaparamita are the most honored and most supreme, and are endowed with great spiritual power. They are able to uphold moral discipline equal to the unequaled, perfect moral discipline equal to the unequaled, and fully accomplish the paramita of pure moral discipline equal to the unequaled. They are able to attain a body equal to the unequaled, namely, a body adorned with boundlessly many excellent marks, and they are able to realize the Dharma equal to the unequaled, namely, unsurpassed bodhi.”

O Blessed One! The great bodhisattvas who practice prajnaparamita are supremely honored and supremely excellent, endowed with great spiritual power. They are able to cultivate peerless patience, bring peerless patience to perfection, and fully accomplish the peerless perfection of patience. They are able to attain a peerless embodiment, namely, a body adorned with boundless excellent marks, and are able to realize the peerless Dharma, namely, unsurpassed, perfect enlightenment.

O Blessed One! The great bodhisattvas who practice prajnaparamita are supremely honored and supremely excellent, endowed with great spiritual power. They are able to arouse peerless diligence, bring peerless diligence to perfection, and fully accomplish the peerless perfection of vigor. They are able to attain a peerless embodiment, namely, a body adorned with boundless excellent marks, and are able to realize the peerless Dharma, namely, unsurpassed, perfect enlightenment.

O Blessed One! The great bodhisattvas who practice prajnaparamita are supremely honored and supremely excellent, endowed with great spiritual power. They are able to arouse peerless concentration, bring peerless concentration to perfection, and fully accomplish the peerless perfection of meditative absorption. They are able to attain a peerless embodiment, namely, a body adorned with boundless excellent marks, and are able to realize the peerless Dharma, namely, unsurpassed, perfect enlightenment.

O Blessed One! The great bodhisattvas who practice prajnaparamita are supremely honored and supremely excellent, endowed with great spiritual power. They are able to cultivate peerless wisdom, bring peerless wisdom to perfection, and fully accomplish peerless prajnaparamita. They are able to attain a peerless embodiment, namely, a body adorned with boundless excellent marks, and are able to realize the peerless Dharma, namely, unsurpassed, perfect enlightenment.

The same applies to all other kinds of excellent merit, according to their corresponding dharmas.

O Blessed One! It was also through practicing prajnaparamita that the Blessed One acquired the power to cultivate, abide in, perfect, and fully accomplish excellent merit; attained peerless form and peerless feeling, perception, formations, and consciousness; realized peerless enlightenment; and turned the peerless Dharma wheel. The Buddhas of the past, future, and present likewise did so.

Therefore, O Blessed One! Any great bodhisattva who wishes to reach the ultimate shore of all dharmas should cultivate prajnaparamita.

O Blessed One! All beings throughout the world—devas, humans, asuras, and others—should make offerings to, revere, honor, and praise the great bodhisattvas who practice prajnaparamita.

The Buddha then told the great disciples and great bodhisattvas:

“So it is! So it is! It is just as you have said.

The great bodhisattvas who practice prajnaparamita should be offered to, revered, honored, and praised by all beings throughout the world—devas, humans, asuras, and others. Why? Because it is owing to these great bodhisattvas that devas and humans appear in the world: the kshatriya clans, brahmin clans, clans of elders, and clans of householders; wheel-turning sage-kings; the devas of the Four Great Kings up to the devas of Mastery over the Creations of Others; the devas of the Brahma Hosts up to the devas of the Ultimate Form Realm; and the devas of the Sphere of Infinite Space up to the Sphere of Neither Perception nor Non-Perception all appear in the world.

It is owing to these great bodhisattvas that stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Buddhas appear in the world. It is owing to these great bodhisattvas that various necessities and objects of enjoyment appear in the world, such as food and drink, clothing, bedding, chambers, houses, lamps, mani gems, pearls, beryl, conch shells, jade, coral, gold, silver, and precious jewels.

“In brief, every happiness in the world—human happiness, heavenly happiness, and supramundane happiness—comes into being through such great bodhisattvas. Why? Because these great bodhisattvas themselves practice generosity and then teach others to practice generosity.

They themselves observe the precepts and then teach others to observe the precepts. They themselves practice patience and then teach others to practice patience. They themselves practice vigor and then teach others to practice vigor.

They themselves cultivate concentration and then teach others to cultivate concentration. They themselves cultivate wisdom and then teach others to cultivate wisdom. Therefore, owing to these great bodhisattvas who practice prajnaparamita, all sentient beings obtain benefit, peace, and happiness.”

V. CHAPTER ON THE MARK OF THE TRUE TONGUE

At that time, the Blessed One manifested his vast, broad tongue, which covered the entire trichiliocosm. From this tongue there issued innumerable rays of light in various colors, illuminating throughout the ten directions Buddha-worlds as numerous as the sands of the Ganges.

At that time, throughout Buddha lands as numerous as the sands of the Ganges in the eastern direction, there were immeasurable and innumerable great bodhisattvas. Seeing this great light, they became uncertain and went together to see the Buddhas in their respective worlds. Bowing their heads reverently, they asked:

“O Blessed One! By whose spiritual power has this occurred? And why does this great light illuminate the Buddha lands?”

Those Buddhas then replied:

“To the west of here is a Buddha-world named Endurance. There the Buddha known as Shakyamuni Tathagata, Arhat, Perfectly and Completely Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One, is expounding prajnaparamita to an assembly of great bodhisattvas. He has therefore manifested a tongue that covers the entire trichiliocosm. From that tongue there issue innumerable rays of light in various colors, illuminating throughout the ten directions Buddha-worlds as numerous as the sands of the Ganges. The light you now see is emitted from the tongue manifested by that Buddha.”

At that time, the immeasurable and innumerable great bodhisattvas in those worlds heard this and became joyful and delighted. Praising this as unprecedented, they all addressed their Buddhas:

“We wish to go to the Endurance world to bow before and make offerings to Shakyamuni Tathagata, Arhat, Perfectly and Completely Enlightened One, and to the assemblies of great bodhisattvas, and to hear prajnaparamita. May the Blessed One compassionately grant us permission.”

Those Buddhas then replied:

“Now is indeed the proper time. Go as you wish.”

Having received the Buddhas’ permission, those assemblies of great bodhisattvas bowed at the feet of their Buddhas, circumambulated them seven times to the right, and brought immeasurable banners, streamers, jeweled canopies, clothing, necklaces, incense, garlands, jewels, gold, silver, and many kinds of flowers, while playing many kinds of supremely exquisite music. In a single instant, they arrived before this Buddha, Shakyamuni. After making offerings to, revering, honoring, and praising the Buddha and the bodhisattvas, they circumambulated them hundreds of thousands of times, bowed at the Buddha’s feet, and sat to one side.

Throughout Buddha lands as numerous as the sands of the Ganges in the southern, western, and northern directions, in the four intermediate directions, and above and below, immeasurable and innumerable great bodhisattvas did likewise.

At that time, the assemblies of the heavenly realms—the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformation, the Heaven of Mastery over Others’ Transformations, the Heaven of the Brahma Host, the Heaven of Brahma’s Ministers, the Heaven of Brahma’s Assembly, the Great Brahma Heaven, the Heaven of Great Light, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Utmost Radiant Purity, the Heaven of Purity, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Vast Heaven, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, the Heaven of Vast Fruition, the Heaven Free from Affliction, the Heaven Free from Heat,

the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Akanistha Heaven—each brought immeasurable varieties of fragrant flowers, powdered incense, burning incense, fragrant wood, fragrant leaves, blended fragrances, delightful garlands, garlands of living flowers, dragon-money garlands, and immeasurable garlands of every kind.

They also brought immeasurable supremely fragrant and beautiful celestial flowers: blue lotuses, red lotuses, white lotuses, yellow lotuses, flowers of wondrous sound, flowers of great wondrous sound, and immeasurable other fragrant and beautiful celestial flowers. They came before the Buddha to make offerings, reverently honoring, venerating, and praising the Buddha and the bodhisattvas. After circumambulating them hundreds of thousands of times and bowing their heads at the Buddha’s feet, they withdrew to one side.

At that time, through the Buddha’s spiritual power, the various banners, streamers, jeweled canopies, garments, necklaces, precious jewels, fragrant flowers, and diverse music of the immeasurable heavens of the Desire Realm and Form Realm, offered by the assemblies of great bodhisattvas who had come from the ten directions, all rose into the sky and joined together to form a pavilion that covered the entire great trichiliocosm. At each of the four corners atop the pavilion stood jeweled banners and canopies. The jeweled banners were adorned with necklaces, brilliant colors, precious gems, and hanging garlands, exceedingly delightful to behold.

At that time, hundreds of thousands of kotis of nayutas of beings in the assembly rose from their seats, respectfully joined their palms, and said:

“World-Honored One! We vow that in future lives we shall become Buddhas, possessing excellent marks and majestic virtue like those of the World-Honored One today. May our lands be adorned, and may our great assemblies of sravakas, bodhisattvas, humans, and devas, as well as our turning of the Dharma wheel, all be like those of the Buddha today.”

At that time, the World-Honored One knew their aspirations. Since they had realized the patient acceptance of the non-arising of dharmas and clearly understood that all things are unborn, unceasing, uncreated, and unconditioned, he smiled and emitted from his mouth light of many colors.

Thereupon, Ananda immediately rose from his seat, respectfully joined his palms, and said:

“World-Honored One! For what cause and condition do you smile? Buddhas do not smile without cause and condition.”

The Buddha said to Ananda:

“These hundreds of thousands of kotis of nayutas of beings who have risen from their seats have realized the patient acceptance of the non-arising of dharmas and clearly understand that all things are unborn, unceasing, uncreated, and unconditioned. In future lives, for sixty-eight kotis of great kalpas, they will diligently cultivate the bodhisattva practices. During the kalpa called Wondrous Dharma Flower, they will attain Buddhahood, all sharing the same name: Flower of the Factors of Awakening Tathagata, Worthy One, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Person, Tamer of Persons, Teacher of Devas and Humans, Buddha, Bhagavan.”

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THE END