大般若波羅蜜多經

03

Furthermore, Shariputra, great bodhisattvas practicing prajnaparamita do not think: “With regard to the dharmadhatu, I should quickly realize Perfect Awakening,” nor do they think: “I should not quickly realize Perfect Awakening.” Why? Shariputra, because there is not even the slightest dharma that realizes Perfect Awakening with regard to the dharmadhatu.

Shariputra, such great bodhisattvas do not perceive even the slightest dharma apart from the dharmadhatu; they do not perceive the dharmadhatu apart from existent dharmas; they do not perceive that the slightest dharma is itself the dharmadhatu; nor do they perceive that the dharmadhatu is itself the existent dharmas. Why? Shariputra, because dharmas and the dharmadhatu are not separate from one another.

Shariputra, such great bodhisattvas do not think: “The dharmadhatu can be the cause and condition of dharmas,” nor do they think: “In this way, dharmas can realize the dharmadhatu.” Why? Shariputra, because such great bodhisattvas do not perceive even the slightest dharma; how, then, could there be a dharma that realizes the dharmadhatu?

Shariputra, such great bodhisattvas do not perceive the dharmadhatu as corresponding to emptiness, nor do they perceive emptiness as corresponding to the dharmadhatu. The Buddhas are likewise. Why? Shariputra, because emptiness neither corresponds nor fails to correspond to the dharmadhatu, nor is it separate from the dharmadhatu.

Shariputra, because great bodhisattvas practicing prajnaparamita correspond to the Dharma in this way, they are said to correspond to prajnaparamita.

Furthermore, Shariputra, great bodhisattvas practicing prajnaparamita do not perceive the dharmadhatu as corresponding to emptiness, nor do they perceive emptiness as corresponding to the dharmadhatu.

Shariputra, such great bodhisattvas do not perceive form as corresponding to emptiness, nor do they perceive emptiness as corresponding to form. They do not perceive feeling, perception, formations, or consciousness as corresponding to emptiness, nor do they perceive emptiness as corresponding to feeling, perception, formations, or consciousness.

Shariputra, such great bodhisattvas do not perceive the eye ayatana as corresponding to emptiness, nor do they perceive emptiness as corresponding to the eye ayatana. They do not perceive the ear, nose, tongue, body, or mind ayatana as corresponding to emptiness, nor do they perceive emptiness as corresponding to the ear, nose, tongue, body, or mind ayatana.

Shariputra, such great bodhisattvas do not perceive the form ayatana as corresponding to emptiness, nor do they perceive emptiness as corresponding to the form ayatana. They do not perceive the sound, odor, taste, tangible-object, or mental-object ayatana as corresponding to emptiness, nor do they perceive emptiness as corresponding to the sound, odor, taste, tangible-object, or mental-object ayatana.

Shariputra, such great bodhisattvas do not perceive the eye dhatu as corresponding to emptiness, nor do they perceive emptiness as corresponding to the eye dhatu. They do not perceive the ear, nose, tongue, body, or mind dhatu as corresponding to emptiness, nor do they perceive emptiness as corresponding to the ear, nose, tongue, body, or mind dhatu.

Shariputra, such great bodhisattvas do not perceive the form dhatu as corresponding to emptiness, nor do they perceive emptiness as corresponding to the form dhatu. They do not perceive the sound, odor, taste, tangible-object, or mental-object dhatu as corresponding to emptiness, nor do they perceive emptiness as corresponding to the sound, odor, taste, tangible-object, or mental-object dhatu.

Shariputra, such great bodhisattvas do not perceive the eye-consciousness dhatu as corresponding to emptiness, nor do they perceive emptiness as corresponding to the eye dhatu. They do not perceive the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as corresponding to emptiness, nor do they perceive emptiness as corresponding to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

Shariputra, if such great bodhisattvas, while practicing prajnaparamita, are able to correspond in this way, this is the foremost correspondence with emptiness.

Shariputra, because such great bodhisattvas correspond with emptiness in this way, they do not fall to the stages of shravakas or pratyekabuddhas. They teach and transform sentient beings, bringing them to maturity; adorn and purify Buddha lands; and quickly realize unsurpassed, complete, perfect awakening.

Shariputra, among all the correspondences of great bodhisattvas, correspondence with prajnaparamita is foremost, most honored, most excellent, supreme, most wondrous, highest, unsurpassed, beyond the unsurpassed, unequaled, and equal to the unequaled. Why? Shariputra, because correspondence with prajnaparamita in this way is correspondence with emptiness, correspondence with signlessness, and correspondence with wishlessness.

Shariputra, when great bodhisattvas correspond with prajnaparamita in this way, one should know that they have received the prediction of awakening or are near to receiving that prediction.

Shariputra, through this correspondence, such great bodhisattvas are able to bring immense benefit to immeasurable and innumerable sentient beings.

Shariputra, such great bodhisattvas do not think: “I correspond with prajnaparamita.” They do not think: “I have received the prediction of awakening, or I am near to receiving it.” They do not think: “I can adorn and purify Buddha lands; I can teach and transform sentient beings and bring them to maturity.” Nor do they think: “I shall realize unsurpassed, complete, perfect awakening, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.”

Why? Shariputra, because such great bodhisattvas do not perceive any dharma apart from the dharmadhatu; they do not perceive the dharmadhatu apart from existent dharmas; they do not perceive any dharma that can practice prajnaparamita; they do not perceive any dharma that receives a Buddha’s prediction; they do not perceive any dharma that realizes the fruit of unsurpassed, complete, perfect awakening; they do not perceive any dharma that can adorn and purify Buddha lands; and they do not perceive any dharma that can teach, transform, and bring sentient beings to maturity.

Why? Shariputra, because great bodhisattvas practicing prajnaparamita give rise to no false conception whatsoever concerning those sentient beings. Why? Because sentient beings are ultimately neither born nor extinguished. Since they are ultimately neither born nor extinguished, how could they practice prajnaparamita? Just as sentient beings are neither born nor extinguished, so too are all dharmas.

Shariputra, such great bodhisattvas practice prajnaparamita because they do not perceive sentient beings or dharmas as arising. They practice prajnaparamita because they do not perceive sentient beings or dharmas as ceasing. They practice prajnaparamita because they realize the emptiness of sentient beings and dharmas. They practice prajnaparamita because they fully comprehend that sentient beings and dharmas are both not-self. They practice prajnaparamita because they fully comprehend that sentient beings and dharmas are unobtainable. They practice prajnaparamita because they fully comprehend the utter detachment of sentient beings and dharmas.

Shariputra, when great bodhisattvas practicing prajnaparamita correspond with emptiness, this correspondence is foremost, for whoever corresponds with prajnaparamita is most worthy of reverence, most excellent, and incomparable.

Shariputra, great bodhisattvas who correspond in this way are able to give rise to great loving-kindness, great compassion, and immeasurable other Buddha-dharmas. Through the power of this, their minds are entirely free from the defilements of stinginess, transgression of precepts, anger, indolence, distraction, and faulty wisdom.

At that time, Shariputra addressed the Buddha:

“Blessed One, if great bodhisattvas correspond with prajnaparamita, from where have such great bodhisattvas been born into this place, and where will they be born after departing from here?”

The Buddha said to the Venerable Shariputra:

“If great bodhisattvas correspond with prajnaparamita, they may have been born here from another Buddha land, from the Tushita Heaven, or from the human realm.”

O Shariputra! If a great bodhisattva who is in accord with prajnaparamita is born here from another Buddha-land, that great bodhisattva will swiftly come into accord with prajnaparamita. Through the causes and conditions of this rebirth, that bodhisattva will quickly attain profound and wondrous Dharma-gates. From then onward, that bodhisattva will always swiftly come into accord with prajnaparamita and, wherever born, will always encounter all the Buddhas, making offerings to them, revering, honoring, and praising every one without exception.

O Shariputra! If a great bodhisattva who is in accord with prajnaparamita is born here from the Tushita Heaven, that great bodhisattva will never forget the six paramitas, which will always remain present before that bodhisattva. None of the dharani-gates or samadhi-gates will be forgotten; they will always remain present.

O Shariputra! If a great bodhisattva who is in accord with the six paramitas is born here from the human realm, yet has not attained non-retrogression and still possesses dull faculties, that great bodhisattva cannot swiftly come into accord with prajnaparamita. That bodhisattva has not yet attained mastery of the dharani-gates or samadhi-gates, and they are difficult to bring into immediate presence.

Furthermore, O Shariputra, concerning your question: If a great bodhisattva is in accord with prajnaparamita, where will that great bodhisattva be born after passing away from here? O Shariputra! After passing away from here, that great bodhisattva will be born in another Buddha-land. Passing from one Buddha-land to another, wherever that bodhisattva is born, that bodhisattva will always encounter Tathagatas, Arhats, Perfectly Enlightened Ones. Until attaining the fruit of unsurpassed, perfect enlightenment that is sought, that bodhisattva will never be separated from the Buddhas.

Furthermore, O Shariputra! There are great bodhisattvas who lack skillful means and are capable only of producing the four dhyanas, although they can also cultivate the six paramitas. Through attaining dhyana, they are born among the long-lived gods. From the realm of the long-lived gods, they are born into the human realm, where they encounter the Buddhas, make offerings to them, revere, honor, and praise them, and cultivate the six paramitas; yet their faculties remain dull, neither keen nor lucid.

Furthermore, O Shariputra! There are great bodhisattvas who, although they attain dhyana and cultivate prajnaparamita, lack skillful means. They therefore abandon dhyana and are born in the Desire Realm. You should know that the faculties of these great bodhisattvas are likewise dull, neither keen nor lucid.

Furthermore, O Shariputra! If there are great bodhisattvas who, although capable of entering the four dhyanas, the four immeasurables, and the four formless absorptions, and also capable of cultivating 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, the Noble Eightfold Path, the ten powers of a Tathagata, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nevertheless possess skillful means and are not reborn through the force of the dhyanas, immeasurables, or formless absorptions,

but are born only in worlds where a Buddha is present, always encounter Tathagatas, Arhats, Perfectly Enlightened Ones, and never depart from prajnaparamita, they will certainly attain Buddhahood during the Bhadrakalpa.

Furthermore, O Shariputra! There are great bodhisattvas who, although capable of producing the four dhyanas, the four immeasurables, and the four formless absorptions, also possess skillful means and are not born in conformity with the force of the dhyanas, immeasurables, or formless absorptions. They are therefore reborn in the Desire Realm, either in a great kshatriya clan, a great brahmin clan, a great householder clan, or a great lay family, because they wish to teach and bring sentient beings to accomplishment.

Furthermore, O Shariputra! There are great bodhisattvas who, although they presently enter the four dhyanas, the four immeasurables, and the four formless absorptions, also possess skillful means and are not born in conformity with the force of the dhyanas, immeasurables, or formless absorptions. They are therefore reborn in the Desire Realm, either among the gods of the Four Great Kings, the gods of the Thirty-Three, the Yama gods, the Tushita gods, the gods who delight in emanations, or the gods who wield power over others’ emanations.

They do so because they wish to teach and bring sentient beings to accomplishment, or because they wish to adorn and purify Buddha-lands. They always encounter the Buddhas, making offerings to them, revering, honoring, and praising them, never omitting a single one.

Furthermore, O Shariputra! There are great bodhisattvas who presently enter the four dhyanas, the four immeasurables, and the four formless absorptions and also possess skillful means. From this realm they are born in the Brahma Heaven as Great Brahma kings endowed with majestic virtue and power. They journey through the Buddha-lands, passing from one Buddha-land to another. There, they exhort bodhisattvas who have not yet attained unsurpassed, perfect enlightenment to attain unsurpassed, perfect enlightenment; and those who have already attained unsurpassed, perfect enlightenment they entreat to turn the Dharma wheel for the benefit of all sentient beings.

Furthermore, O Shariputra! There are great bodhisattvas in their final life who cultivate prajnaparamita and possess skillful means. Although they presently give rise to the four dhyanas, the four immeasurables, and the four formless absorptions, and 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, the Noble Eightfold Path, the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness, they do not proceed in conformity with the force of the dhyanas, immeasurables, or formless absorptions.

They personally attend upon, draw near to, and make offerings to the Tathagatas, Arhats, Perfectly Enlightened Ones presently abiding. In this Buddha-land they diligently and energetically cultivate the pure life. After passing away from here, they are born in the Tushita Heaven, where their lifespan is long, all their faculties are complete, and their mindfulness, vision, and understanding are all true and correct.

They are reverently surrounded by immeasurable and innumerable hundreds of thousands of kotis and nayutas of gods. When they are subsequently born in the human realm, they attain the fruit of unsurpassed, perfect enlightenment, turn the wondrous Dharma wheel, and liberate immeasurable sentient beings.

Furthermore, O Shariputra! There are great bodhisattvas who attain the six superknowledges but are not born in the Desire Realm, the Form Realm, or the Formless Realm. They journey through the Buddha-lands, making offerings to, revering, honoring, and praising the Buddhas, the Blessed Ones, and cultivating the bodhisattva practices until they attain the fruit of unsurpassed, perfect enlightenment that they seek.

Furthermore, O Shariputra! There are great bodhisattvas who attain the six superknowledges and move freely from one Buddha-land to another. In all the Buddha-lands through which they pass, the names “Shravaka Vehicle” and “Pratyekabuddha Vehicle” do not exist; there is only the One Vehicle, consisting of assemblies of bodhisattvas.

Furthermore, O Shariputra! There are great bodhisattvas who attain the six superknowledges and move freely from one Buddha-land to another. The sentient beings in the Buddha-lands through which they pass have exceedingly long lifespans that cannot be calculated or known.

Furthermore, O Shariputra! There are great bodhisattvas who attain the six superknowledges and journey through worlds, passing from one world to another. If there is a world in which the names of the Buddha, Dharma, and Sangha have never been heard, those great bodhisattvas go to that world and praise the merits of the Three Jewels, enabling its sentient beings to develop profound and pure faith and thereby always receive immense benefit. After passing away from there, those great bodhisattvas are born in a world where a Buddha is present, cultivate the bodhisattva practices, and gradually attain the fruit of unsurpassed, perfect enlightenment that they seek.

Furthermore, Shariputra, there is a great bodhisattva who, from the first arising of the aspiration, attains the four dhyanas, the four immeasurables, and the four formless concentrations; cultivates the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; and cultivates the Buddha’s ten powers, four fearlessnesses, four unhindered understandings, and eighteen distinctive qualities. That great bodhisattva is not born in the Desire Realm, the Form Realm, or the Formless Realm, but is always born among sentient beings to benefit them, bring them peace and happiness, and teach and transform them.

Furthermore, Shariputra, there is a great bodhisattva who, from the first arising of the aspiration, is able to enter the bodhisattva’s stage of right determination and eventually abide on the stage of non-retrogression.

Furthermore, Shariputra, there is a great bodhisattva who, from the first arising of the aspiration, is able to successively realize unsurpassed, complete, perfect enlightenment, turn the sublime Dharma wheel, liberate immeasurable and innumerable sentient beings, enable them to attain supreme benefit, peace, and happiness, and enter the realm of nirvana without remainder. After that bodhisattva enters nirvana, the true Dharma previously taught remains for one kalpa or more than one kalpa, benefiting innumerable kinds of sentient beings.

Furthermore, Shariputra, there is a great bodhisattva who, from the first arising of the aspiration, is able to accord with prajnaparamita and, together with immeasurable and innumerable hundreds of thousands of kotis of nayutas of great bodhisattvas, travel throughout the Buddha lands, making offerings to, revering, honoring, and praising all Buddhas, the Blessed Ones, bringing sentient beings to maturity, and adorning and purifying Buddha lands.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, attains the four dhyanas, the four immeasurables, and the four formless concentrations, and is able to enter and emerge from them with mastery. That is to say: First, that bodhisattva enters the first dhyana; emerging from the first dhyana, enters the attainment of cessation; emerging from the attainment of cessation, enters the second dhyana; emerging from the second dhyana, enters the attainment of cessation; emerging from the attainment of cessation, enters the third dhyana; emerging from the third dhyana, enters the attainment of cessation; emerging from the attainment of cessation, enters the fourth dhyana; emerging from the fourth dhyana, enters the attainment of cessation;

emerging from the attainment of cessation, enters the Sphere of Infinite Space; emerging from the Sphere of Infinite Space, enters the attainment of cessation; emerging from the attainment of cessation, enters the Sphere of Infinite Consciousness; emerging from the Sphere of Infinite Consciousness, enters the attainment of cessation; emerging from the attainment of cessation, enters the Sphere of Nothingness; emerging from the Sphere of Nothingness, enters the attainment of cessation; emerging from the attainment of cessation, enters the Sphere of Neither Perception nor Non-Perception; and emerging from the Sphere of Neither Perception nor Non-Perception, enters the attainment of cessation.

Thus, Shariputra, a great bodhisattva practicing prajnaparamita, by skillful means, successively traverses these meditative attainments in forward and reverse order, moving back and forth among them with mastery.

Furthermore, Shariputra, there is a great bodhisattva who, although having attained the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and having also cultivated the Buddha’s ten powers, four fearlessnesses, four unhindered understandings, and eighteen distinctive qualities, nevertheless does not attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, pratyekabuddha enlightenment, or the unsurpassed, complete, perfect enlightenment of the Buddhas.

Yet, through skillful means, a great bodhisattva practicing prajnaparamita enables sentient beings to cultivate the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and to attain either the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or pratyekabuddha enlightenment.

That bodhisattva also enables sentient beings to cultivate the Buddha’s ten powers, four fearlessnesses, four unhindered understandings, and eighteen distinctive qualities, and to realize unsurpassed, complete, perfect enlightenment.

Shariputra, the wisdoms pertaining to the fruits of the shravaka and pratyekabuddha paths are themselves the great bodhisattva’s patient acceptance.

Shariputra, you should know that only when such a great bodhisattva abides on the stage of non-retrogression and securely abides in prajnaparamita is that bodhisattva able to accomplish such deeds.

Furthermore, Shariputra, there is a great bodhisattva who, abiding in the six paramitas, purifies the Tushita heaven and will attain Buddhahood during this Auspicious Kalpa, bringing benefit, peace, and happiness to immeasurable sentient beings.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, has attained the four dhyanas, the four immeasurables, and the four formless concentrations; has cultivated the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; and has also cultivated the Buddha’s ten powers, four fearlessnesses, four unhindered understandings, and eighteen distinctive qualities.

That bodhisattva always diligently trains toward enlightenment but has not yet directly comprehended the Four Noble Truths. You should know that this great bodhisattva has not yet reached the position of one birth remaining before attaining unsurpassed, complete, perfect enlightenment.

Furthermore, Shariputra, there is a great bodhisattva who practices the six paramitas, travels to various worlds, establishes sentient beings in unsurpassed enlightenment, and adorns and purifies Buddha lands. You should know that this great bodhisattva must pass through immeasurable and innumerable great kalpas before attaining unsurpassed, complete, perfect enlightenment.

Furthermore, Shariputra, great bodhisattvas who abide in the six paramitas always diligently and energetically benefit sentient beings. Their mouths never utter meaningless words, and their bodies and minds never create meaningless karma.

Furthermore, Shariputra, there is a great bodhisattva who always places the six paramitas foremost in cultivating bodhisattva practices and gives sentient beings everything they desire: To those needing food, food is given; to those needing drink, drink is given; to those needing clothing, clothing is given; to those needing vehicles, vehicles are given; to those needing fragrant garlands, fragrant garlands are given; to those needing beds and bedding, beds and bedding are given; to those needing houses, houses are given; to those needing wealth, rice, and grain, wealth, rice, and grain are given; to those needing precious treasures, precious treasures are given; to those needing fine articles, fine articles are given; to those needing servants, servants are given, and so forth.

Whatever they need is given entirely. That bodhisattva diligently cultivates wholesome deeds, teaches them to eliminate all evils, and enables them to realize the everlasting bliss of nirvana.

Furthermore, Shariputra, there is a great bodhisattva who manifests transformation bodies resembling the Buddha throughout the realms of hell beings, animals, hungry ghosts, devas, and humans, and teaches the true Dharma in accordance with the speech of each kind of being, enabling them to attain supreme benefit, peace, and happiness.

Furthermore, Shariputra, there is a great bodhisattva who, abiding in the six paramitas, manifests transformation bodies resembling the Buddha and travels throughout Buddha worlds as numerous as the sands of the Ganges in the ten directions. For the sake of sentient beings, that bodhisattva expounds the true Dharma, adorns and purifies Buddha lands, and reveres, makes offerings to, honors, and praises the true Dharma taught by the Buddhas.

That bodhisattva fully adopts the most excellent and unsurpassed pure features of those Buddha lands and thereby creates a supremely excellent, unsurpassed, adorned, and pure Buddha land. Therein, that bodhisattva establishes bodhisattvas in the position of one birth remaining, so that they may swiftly realize the unsurpassed, complete, perfect enlightenment they seek.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing the six paramitas, possesses the thirty-two excellent marks and eighty subsidiary characteristics that adorn the body, and whose faculties are keen, pure, and unequaled. All sentient beings who see that bodhisattva feel reverence and affection. That great bodhisattva progressively teaches and transforms them, enabling them swiftly to realize the nirvana of the Three Vehicles.

Thus, Śāriputra, great bodhisattvas should train in purifying the karma of body, speech, and mind in order to bring benefit and happiness to all sentient beings.

Furthermore, Śāriputra, some great bodhisattvas cultivate the six paramitas and, although they attain supremely keen faculties, they do not despise or belittle others.

Furthermore, Śāriputra, some great bodhisattvas, from the time they first arouse the aspiration, always abide in the paramitas of generosity and ethical discipline. Until they attain the stage of non-retrogression, throughout all that time they never fall into the lower realms.

Furthermore, Śāriputra, some great bodhisattvas, from the time they first arouse the aspiration until they attain the stage of non-retrogression, never abandon the ten wholesome courses of karma.

Furthermore, Śāriputra, some great bodhisattvas abide in the paramitas of generosity and ethical discipline and become Wheel-Turning Kings endowed with great majesty and virtue. They constantly give precious wealth to sentient beings and help them live according to the ten wholesome courses of karma.

Furthermore, Śāriputra, some great bodhisattvas train in the paramitas of generosity and ethical discipline and obtain the meritorious rewards of Wheel-Turning Kings more than hundreds of thousands of times. Through this, those great bodhisattvas encounter immeasurable hundreds of thousands of Buddhas, the Blessed Ones, whom they unfailingly make offerings to, revere, honor, and praise.

Furthermore, Śāriputra, some great bodhisattvas abide in the six paramitas and constantly cause the true Dharma to shine forth for sentient beings, never departing from the light of the Buddhadharma. Thus they progress step by step until they attain the fruit of unsurpassed, complete, perfect enlightenment to which they aspire.

Śāriputra, through these causes and conditions, those great bodhisattvas continually foster the growth of the qualities of a Buddha. Therefore, Śāriputra, great bodhisattvas who cultivate prajnaparamita should not commit transgressions through bodily, verbal, or mental karma.

At that time, Śāriputra said to the Buddha:

“Blessed One, what are called transgressions arising from bodily, verbal, and mental karma?”

The Buddha said:

“Śāriputra, suppose a great bodhisattva thinks: ‘What is the body through which I create bodily karma? What is speech through which I create verbal karma? What is mind through which I create mental karma?’ Śāriputra, these are called transgressions arising from bodily, verbal, and mental karma.

“Śāriputra, for great bodhisattvas who cultivate prajnaparamita, there is no body or bodily karma, no speech or verbal karma, and no mind or mental karma.

“Śāriputra, if great bodhisattvas who cultivate prajnaparamita apprehend body, speech, and mind and their respective karmic activities, they give rise to miserliness, violations of ethical discipline, anger, laziness, distraction, and faulty wisdom.

“Śāriputra, it is impossible for great bodhisattvas who cultivate prajnaparamita to have such a state of mind.

“Furthermore, Śāriputra, it is likewise impossible for great bodhisattvas who cultivate prajnaparamita to produce the three forms of grossness pertaining to body, speech, and mind. Why? Śāriputra, because great bodhisattvas who cultivate prajnaparamita are able to purify the three forms of grossness pertaining to bodily, verbal, and mental karma.”

Śāriputra said to the Buddha:

“Blessed One, how do great bodhisattvas purify the three forms of grossness pertaining to body, speech, and mind?”

The Buddha said:

“Śāriputra, great bodhisattvas who cultivate prajnaparamita do not apprehend the body or the grossness of the body; they do not apprehend speech or the grossness of speech; and they do not apprehend the mind or the grossness of the mind. Śāriputra, it is in this way that great bodhisattvas are able to purify the three forms of grossness pertaining to body, speech, and mind.

“Furthermore, Śāriputra, if great bodhisattvas, from the time they first arouse the aspiration, are able to fully uphold the ten wholesome courses of karma, entertain no intention directed toward the śrāvaka or pratyekabuddha vehicles, and constantly remain mindful of liberating all sentient beings, then, Śāriputra, those great bodhisattvas are also said to be able to purify the three forms of grossness.

“Furthermore, Śāriputra, some great bodhisattvas cultivate the six paramitas and purify the path to enlightenment.”

Śāriputra said to the Buddha:

“Blessed One, what is meant by great bodhisattvas purifying the path to enlightenment?”

The Buddha said:

“Śāriputra, when great bodhisattvas cultivate the bodhisattva practices, they do not apprehend bodily karma, verbal karma, or mental karma. They do not apprehend the paramita of generosity; nor do they apprehend the paramitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita. They do not apprehend śrāvakas, pratyekabuddhas, bodhisattvas, Tathagatas, or any dharma whatsoever. Śāriputra, this is the path to enlightenment purified by great bodhisattvas.

“Śāriputra, when great bodhisattvas cultivate the six paramitas and advance toward the path to enlightenment, nothing can obstruct them.”

At that time, Śāriputra said to the Buddha:

“Blessed One, why can nothing obstruct great bodhisattvas who cultivate the six paramitas and advance toward the path to enlightenment?”

The Buddha said:

“Śāriputra, great bodhisattvas who cultivate the six paramitas do not grasp form, nor do they grasp feeling, perception, formations, or consciousness. They do not grasp the eye ayatana or the form ayatana. They do not grasp the ear ayatana or the sound ayatana.

They do not grasp the nose ayatana or the odor ayatana. They do not grasp the tongue ayatana or the taste ayatana. They do not grasp the body ayatana or the tangible-object ayatana.

They do not grasp the mind ayatana or the dharma ayatana. They do not grasp the eye dhatu, the form dhatu, or the eye-consciousness dhatu. They do not grasp the ear dhatu, the sound dhatu, or the ear-consciousness dhatu.

They do not grasp the nose dhatu, the odor dhatu, or the nose-consciousness dhatu. They do not grasp the tongue dhatu, the taste dhatu, or the tongue-consciousness dhatu. They do not grasp the body dhatu, the tangible-object dhatu, or the body-consciousness dhatu.

They do not grasp the mind dhatu, the dharma dhatu, or the mind-consciousness dhatu. They do not grasp the earth dhatu, nor do they grasp the water, fire, wind, space, or consciousness dhatus. They do not grasp the four foundations of mindfulness; nor do they grasp the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.

They do not grasp the paramita of generosity; nor do they grasp the paramitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita. They do not grasp the Buddha’s ten powers; nor do they grasp the four fearlessnesses, the four unhindered understandings, or the eighteen distinctive qualities of a Buddha. They do not grasp the fruit of stream-entry; nor do they grasp the fruit of once-returning, non-returning, or arhatship.

They do not grasp pratyekabuddha enlightenment, the practices of great bodhisattvas, or the fruit of unsurpassed, complete, perfect enlightenment.

“Śāriputra, through these causes and conditions, great bodhisattvas who cultivate the six paramitas advance powerfully toward the path to enlightenment, and nothing can obstruct them.

“Furthermore, Śāriputra, some great bodhisattvas abide in prajnaparamita and swiftly perfect the knowledge of all things. They attain supreme knowledge, close the gates to all paths leading to the lower realms, obtain bodies among gods and humans, are no longer afflicted by poverty, possess complete faculties and beautiful features, and are cherished and respected by gods, humans, and the world.”

At that time, Śāriputra said to the Buddha:

“Blessed One, what is meant by great bodhisattvas attaining supreme knowledge?”

The Buddha said:

“Śāriputra, by attaining this knowledge, great bodhisattvas see all Tathagatas, Arhats, Completely Perfect Buddhas throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions. They hear every sound of those Buddhas teaching the Dharma; see all the assemblies of śrāvakas, pratyekabuddhas, bodhisattvas, and others present there; and clearly behold the pure, magnificent adornments of those realms.”

Śāriputra! By accomplishing this wisdom, the great bodhisattvas have no perception of worlds, no perception of Buddhas, no perception of the Dharma, no perception of the Sangha of śrāvakas, no perception of the Sangha of bodhisattvas, no perception of pratyekabuddhas, no perception of self, no perception of others, and no perception of the pure adornment of Buddha lands.

Śāriputra! By accomplishing this wisdom, although the great bodhisattvas practice the perfection of generosity, they do not apprehend the perfection of generosity. Although they practice the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, they do not apprehend the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita.

Although they cultivate the four foundations of mindfulness, they do not apprehend the four foundations of mindfulness. Although they cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, they do not apprehend the four right efforts through the Noble Eightfold Path. Although they fully possess the ten powers of a Buddha, they do not apprehend the ten powers of a Buddha.

Although they possess the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha, they do not apprehend the four fearlessnesses, the four unobstructed understandings, or the eighteen unique qualities of a Buddha.

Śāriputra! Thus, those great bodhisattvas accomplish supreme wisdom. Through this wisdom, the great bodhisattvas swiftly perfect all the qualities of a Buddha. Although they are able to perfect all the qualities of a Buddha, they do not grasp them.

Furthermore, Śāriputra! There are great bodhisattvas who, while practicing the six perfections, attain five kinds of purified eyes: the fleshly eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye.

Śāriputra said to the Buddha:

– Blessed One! How does a great bodhisattva attain the purified fleshly eye?

The Buddha said:

– Śāriputra! There are great bodhisattvas who, with the fleshly eye, can see for one hundred yojanas; there are great bodhisattvas who, with the fleshly eye, can see for two hundred yojanas; there are great bodhisattvas who, with the fleshly eye, can see for three hundred... up to one thousand yojanas. There are great bodhisattvas who, with the fleshly eye, can see the continent of Jambudvīpa; there are great bodhisattvas who, with the fleshly eye, can see two great continents; there are great bodhisattvas who, with the fleshly eye, can see the four great continents; there are great bodhisattvas who, with the fleshly eye, can see a small chiliocosm; there are great bodhisattvas who, with the fleshly eye, can see a medium chiliocosm; and there are great bodhisattvas who, with the fleshly eye, can see a great trichiliocosm.

Śāriputra! Thus does a great bodhisattva attain the purified fleshly eye.

Śāriputra said to the Buddha:

– Blessed One! How does a great bodhisattva attain the purified divine eye?

The Buddha said:

– Śāriputra! A great bodhisattva's divine eye can see as do all the divine eyes of the gods of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others' Creations. It can also see as do the divine eyes of all the gods of the Brahmā Multitude Heaven, the Brahmā Ministers Heaven, the Brahmā Assembly Heaven, and the Great Brahmā Heaven. It can also see as do the divine eyes of all the gods of the Light Heaven, the Heaven of Lesser Light, the Heaven of Immeasurable Light, and the Heaven of Light and Sound. It can also see as do the divine eyes of all the gods of the Purity Heaven, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, and the Heaven of Pervasive Purity. It can also see as do the divine eyes of all the gods of the Vast Heaven, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, and the Heaven of Vast Fruition. It can also see as do the divine eyes of all the gods of the Heaven of Neither Perception nor Non-Perception. It can also see as do the divine eyes of all the gods of the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Akaniṣṭha Heaven.

Śāriputra! There are great bodhisattvas who, with the divine eye, can see everything that the divine eyes of all the gods, from those of the Heaven of the Four Great Kings through those of the Akaniṣṭha Heaven, cannot see.

Śāriputra! The divine eyes of the great bodhisattvas can see and know, just as they truly are, the various sentient beings who die in one place and are born in another throughout worlds as numerous as the sands of the Ganges in the ten directions.

Śāriputra! This is the purified divine eye of a great bodhisattva.

Śāriputra again said to the Buddha:

– Blessed One! How does a great bodhisattva attain the purified wisdom eye?

The Buddha said:

– Śāriputra! Great bodhisattvas possessing the purified wisdom eye do not see the existence of conditioned dharmas, unconditioned dharmas, wholesome dharmas, unwholesome dharmas, culpable dharmas, blameless dharmas, contaminated dharmas, uncontaminated dharmas, defiled dharmas, undefiled dharmas, mundane dharmas, supramundane dharmas, afflicted dharmas, purified dharmas...

Śāriputra! The wisdom eye of those great bodhisattvas does not see the existence of any dharma that can be seen, heard, cognized, or known.

Śāriputra! Thus does a great bodhisattva attain the purified wisdom eye.

Śāriputra again said to the Buddha:

– Blessed One! How does a great bodhisattva attain the purified Dharma eye?

The Buddha said:

– Śāriputra! A great bodhisattva's Dharma eye can know, just as they truly are, the distinctions among the various kinds of sentient beings. That is, it clearly knows: this kind practices by following faith; this kind practices by following the Dharma; this kind practices signlessness; this kind abides in emptiness; this kind abides in signlessness; this kind abides in wishlessness; and this kind, through the three gateways to liberation, gives rise to the five faculties; through the five faculties, gives rise to uninterrupted concentration; through uninterrupted concentration, gives rise to the knowledge and vision of liberation; and through the knowledge and vision of liberation, permanently severs the three fetters, namely, the view of a personal self, attachment to rules and observances, and doubt. By severing these three fetters, one attains the fruit of stream-entry.

This is the beginning of the path of cultivation; by weakening sensual desire and ill will, one attains the fruit of once-returning.

From this point, through the superior level of the path of cultivation, one completely eliminates sensual desire and ill will and attains the fruit of non-returning.

From this point, again through the increasingly superior path of cultivation, one completely eliminates the five higher fetters, namely, craving for form, craving for the formless, ignorance, conceit, and restlessness. By severing the five higher fetters, one attains the fruit of arhatship.

Through the gateway to liberation of emptiness, the five faculties arise. Through the five faculties, uninterrupted concentration arises. Through uninterrupted concentration, the knowledge and vision of liberation arise. Through the knowledge and vision of liberation, the three fetters are permanently severed and the fruit of stream-entry is attained; and, as extensively explained, up to the attainment of the fruit of arhatship.

Likewise, through the gateway to liberation of signlessness, the five faculties arise. Through the five faculties, uninterrupted concentration arises. Through uninterrupted concentration, the knowledge and vision of liberation arise. Through the knowledge and vision of liberation, the three fetters are permanently severed and the fruit of stream-entry is attained; and, as extensively explained, up to the attainment of the fruit of arhatship.

Likewise, through the gateway to liberation of wishlessness, the five faculties arise. Through the five faculties, uninterrupted concentration arises. Through uninterrupted concentration, the knowledge and vision of liberation arise. Through the knowledge and vision of liberation, the three fetters are permanently severed and the fruit of stream-entry is attained; and, as extensively explained, up to the attainment of the fruit of arhatship.

Likewise, this applies through the gateways to liberation of emptiness and signlessness, and through the gateways to liberation of emptiness and wishlessness. Likewise, it also applies through the gateways to liberation of signlessness and wishlessness, as extensively explained in the same manner.

Śāriputra! Thus does a great bodhisattva attain the purified Dharma eye.

Furthermore, Śāriputra! The Dharma eyes of the great bodhisattvas can know, just as it truly is, that all dharmas subject to arising are dharmas subject to cessation. By knowing this, they immediately attain the five faculties.

Śāriputra! Thus does a great bodhisattva attain the purified Dharma eye.

Furthermore, Śāriputra, the Dharma-eye of a great bodhisattva can know in accordance with reality that this great bodhisattva, when first giving rise to the aspiration for enlightenment, cultivates the perfection of giving and the perfection of ethical discipline, perfects the faculty of faith and the faculty of diligence, and, through skillful means, considers the place in which he will take birth so as to increase wholesome dharmas.

That great bodhisattva is born into a great kṣatriya clan, or even into a great householder clan; or he is born in the Heaven of the Four Great Kings, or even in the Heaven of Those Who Exercise Mastery over Others’ Creations. Abiding in those places, he brings beings to maturity, gives sentient beings all kinds of pleasing objects, adorns and purifies Buddha-fields, serves the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and reveres, makes offerings to, honors, and praises them.

He does not fall into the stages of the śrāvakas or pratyekabuddhas and never regresses until he attains unsurpassed, perfect, complete enlightenment.

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

Furthermore, Śāriputra, the Dharma-eye of a great bodhisattva can know in accordance with reality: This great bodhisattva has received a prediction of unsurpassed, perfect, complete enlightenment. This great bodhisattva has not yet received a prediction of unsurpassed, perfect, complete enlightenment.

This great bodhisattva has attained non-retrogression; this great bodhisattva has not yet attained non-retrogression.

This great bodhisattva has perfected the superknowledges. This great bodhisattva has not yet perfected the superknowledges.

This great bodhisattva can travel to Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions to make offerings to, revere, honor, and praise the Buddhas, the World-Honored Ones; this great bodhisattva cannot travel to Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions to make offerings to, revere, honor, and praise the Buddhas, the World-Honored Ones.

This great bodhisattva has attained the superknowledges; this great bodhisattva has not yet attained the superknowledges.

This great bodhisattva has adorned and purified a Buddha-field; this great bodhisattva has not yet adorned and purified a Buddha-field.

This great bodhisattva has brought beings to maturity; this great bodhisattva has not yet brought beings to maturity.

This great bodhisattva has been praised by the Buddhas; this great bodhisattva has not yet been praised by the Buddhas.

This great bodhisattva has drawn near to the Buddhas; this great bodhisattva has not yet drawn near to the Buddhas.

This great bodhisattva has an immeasurable lifespan; this great bodhisattva has a limited lifespan.

When this great bodhisattva attains enlightenment, his Sangha of bhikṣus will be immeasurable; when this great bodhisattva attains enlightenment, his Sangha of bhikṣus will be limited.

When this great bodhisattva attains enlightenment, there will be a Sangha of bodhisattvas; when this great bodhisattva attains enlightenment, there will be no Sangha of bodhisattvas.

This great bodhisattva undertakes difficult ascetic practices; this great bodhisattva does not undertake difficult ascetic practices.

This great bodhisattva is already in his final body; this great bodhisattva is not yet in his final body.

This great bodhisattva has already sat upon the seat of enlightenment; this great bodhisattva has not yet sat upon the seat of enlightenment.

This great bodhisattva is harassed by Māra; this great bodhisattva is not harassed by Māra.

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

Then Śāriputra again addressed the Buddha:

“World-Honored One, how does a great bodhisattva attain the purified Buddha-eye?”

The Buddha said:

“Śāriputra, because their aspiration for enlightenment remains uninterrupted, great bodhisattvas enter the vajra-like samādhi and thereby attain the knowledge of all aspects, perfect the ten powers of a Buddha, the four fearlessnesses, the four unobstructed analytical knowledges, the eighteen distinctive qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, and great equanimity, and attain the purified Buddha-eye. By attaining this Buddha-eye, there is no place that these great bodhisattvas do not see, nothing that they do not hear, no matter that they do not know, and no event that they do not comprehend.

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

“Śāriputra, if a great bodhisattva wishes to attain these five kinds of purified eyes, he should train in the six perfections. Why? Śāriputra, it is because these six perfections can encompass all supreme wholesome dharmas: all the wholesome dharmas of śrāvakas, the wholesome dharmas of pratyekabuddhas, the wholesome dharmas of bodhisattvas, the wholesome dharmas of Tathagatas, and so forth.

“Śāriputra, if anyone says that profound prajnaparamita can encompass all supreme wholesome dharmas, that person speaks correctly. Why? Because profound prajnaparamita is the mother of all wholesome dharmas and can give birth to all the perfections and to such supreme qualities as the five kinds of eyes.

“Śāriputra, if a great bodhisattva wishes to attain these five kinds of purified eyes, he must train in prajnaparamita.

“Śāriputra, if a great bodhisattva wishes to attain unsurpassed, perfect, complete enlightenment, he must train in the five kinds of eyes.

“Śāriputra, if a great bodhisattva trains in the five kinds of eyes, he will certainly attain unsurpassed, perfect, complete enlightenment.”

Fascicle 481

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