大般若波羅蜜多經

04

At that time, Shariputra said to the Buddha:

“World-Honored One! What is a bodhisattva who has first aroused the aspiration? What is a bodhisattva who has aroused the aspiration for the second time? What is a bodhisattva abiding on the stage of non-retrogression? What is a bodhisattva seated upon the seat of enlightenment? May the World-Honored One compassionately instruct me so that I may understand.”

The Buddha told Shariputra:

“If bodhisattvas who have first aroused the aspiration utterly surpass arhats, they are worthy of receiving the most excellent offerings from the entire world, including devas, humans, asuras, and others.

“If bodhisattvas who have aroused the aspiration for the second time utterly surpass pratyekabuddhas, they clearly comprehend the emptiness of self and the emptiness of dharmas, and the true manifestation of the equality of the dharmadhatu.

“If bodhisattvas abiding on the stage of non-retrogression utterly surpass those bodhisattvas whose attainment is not yet assured and who have not yet received a prediction, they will certainly attain great enlightenment, and their minds will not be adulterated by afflictions.

“If bodhisattvas are seated upon the seat of enlightenment, they do not rise from samadhi until they attain the wisdom of omniscience. For when bodhisattvas are seated upon the seat of enlightenment, if they have not yet attained the wisdom of omniscience, there is neither circumstance nor reason for them to leave that seat of enlightenment.

“Furthermore, Shariputra, whether in the past, future, or present, while bodhisattvas seated upon the seat of enlightenment have not yet attained the wisdom of omniscience, throughout that interval they do not leave that seat.

“Furthermore, Shariputra, you should know that when bodhisattvas sit upon the seat of enlightenment, they are sitting upon the Tathagata’s seat of enlightenment. Why is this? Because such bodhisattvas will certainly attain unsurpassed, complete, perfect enlightenment and bear the title Tathagata, Worthy One, Completely and Perfectly Enlightened One, truly benefiting sentient beings.”

At that time, through the Buddha’s spiritual power, Shariputra and the great assembly immediately saw worlds in the eastern quarter as numerous as the sands of immeasurable Ganges Rivers. In them were countless bodhisattvas seated upon seats of enlightenment, countless bodhisattvas attaining great enlightenment, countless bodhisattvas who, with minds of right faith, had entered the path of liberation and were cultivating the bodhisattva practices, and countless bodhisattvas whose minds were free from attachment and who were cultivating the bodhisattva practices while living as householders.

Through the Buddha’s spiritual power, they also saw worlds in the eastern quarter as numerous as the sands of immeasurable Ganges Rivers. In them were countless bodhisattvas who relinquished what was difficult to relinquish, giving wealth and jewels to sentient beings; countless bodhisattvas who cut off their own heads and gave them to sentient beings; countless bodhisattvas who cut off their noses and ears for sentient beings; countless bodhisattvas who severed their hands and feet and gave them to sentient beings; countless bodhisattvas who pierced their bodies and drew blood to give to sentient beings; countless bodhisattvas who extracted their bones and marrow and gave them to sentient beings; countless bodhisattvas who divided and gave away their joints and limbs to sentient beings;

countless bodhisattvas who gave their beloved wives and children to sentient beings; countless bodhisattvas who gave fine fields and houses to sentient beings; countless bodhisattvas who gave various animals, such as elephants and horses, to sentient beings; countless bodhisattvas who gave male and female attendants to sentient beings; and countless bodhisattvas who gave excellent food, drink, clothing, bedding, and many kinds of wealth and material possessions to sentient beings.

Through the Buddha’s spiritual power, they also saw worlds in the eastern quarter as numerous as the sands of immeasurable Ganges Rivers. In them were countless bodhisattvas who became wheel-turning kings and practiced the bodhisattva path; countless bodhisattvas who became the deva Shakra and practiced the bodhisattva path; countless bodhisattvas who were born in the Tushita Heaven and taught many wondrous Dharmas to the assemblies of devas; countless bodhisattvas who, after passing away from that heaven, entered their mothers’ wombs to teach and transform sentient beings; countless bodhisattvas who taught wondrous Dharma to sentient beings immediately upon birth; and countless bodhisattvas who endured many sufferings because they wished to rescue sentient beings.

Through the Buddha’s spiritual power, they also saw worlds in the eastern quarter as numerous as the sands of immeasurable Ganges Rivers. In them were countless bodhisattvas who, wishing to teach and deliver certain sentient beings, journeyed one hundred yojanas on foot, or journeyed two hundred, three hundred, four hundred, five hundred, or as many as one thousand yojanas, or even farther. Upon arriving there, they acted according to circumstances and earnestly exhorted and transformed those sentient beings through various skillful means, causing them gradually to undertake and uphold the ten wholesome courses of karma.

Countless bodhisattvas, wishing to teach and deliver certain sentient beings, journeyed one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, or as many as one thousand yojanas, or even farther. Upon arriving there, they acted according to circumstances and earnestly exhorted and transformed those sentient beings through many skillful means, causing them gradually to take refuge in the treasures of the Buddha, Dharma, and Sangha.

Countless bodhisattvas, wishing to teach and deliver certain sentient beings, journeyed one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, or as many as one thousand yojanas, or even farther. Upon arriving there, they acted according to circumstances and earnestly exhorted and transformed those sentient beings through many skillful means, causing them gradually to undertake and uphold the eight precepts for lay retreatants.

Countless bodhisattvas, wishing to teach and deliver certain sentient beings, journeyed one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, or as many as one thousand yojanas, or even farther. Upon arriving there, they acted according to circumstances and earnestly exhorted and transformed those sentient beings through many skillful means, causing them gradually to undertake and uphold the five precepts for lay devotees.

Countless bodhisattvas, wishing to teach and deliver certain sentient beings, journeyed one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, or as many as one thousand yojanas, or even farther. Upon arriving there, they acted according to circumstances and earnestly exhorted and transformed those sentient beings through many skillful means, causing them gradually to undertake and uphold the precepts of renunciants.

Countless bodhisattvas, wishing to teach and deliver certain sentient beings, journeyed one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, or as many as one thousand yojanas, or even farther. Upon arriving there, they acted according to circumstances and earnestly exhorted and transformed those sentient beings through many skillful means, causing them to arouse the aspiration for the fruit of a shravaka and diligently cultivate and train in the practices of the Shravaka Vehicle.

Countless bodhisattvas, wishing to teach and deliver certain sentient beings, journeyed one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, or as many as one thousand yojanas, or even farther. Upon arriving there, they acted according to circumstances and earnestly exhorted and transformed those sentient beings through many skillful means, causing them to arouse the aspiration for the fruit of a pratyekabuddha and diligently cultivate and train in the practices of the Pratyekabuddha Vehicle.

Countless bodhisattvas, wishing to teach and deliver certain sentient beings, journeyed one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, or as many as one thousand yojanas, or even farther. Upon arriving there, they acted according to circumstances and earnestly exhorted and transformed those sentient beings through many skillful means, causing them to arouse the aspiration for the unsurpassed fruit and diligently cultivate and train in the practices of the Unsurpassed Vehicle.

Through the Buddha’s spiritual power, they also saw worlds in the eastern quarter as numerous as the sands of immeasurable Ganges Rivers. In them were countless bodhisattvas who, wishing to teach and deliver certain sentient beings, used their spiritual powers to traverse one world, or ten, a hundred, a thousand, ten thousand, or even immeasurable worlds. Upon reaching those places according to circumstances, they employed many skillful means to demonstrate, guide, instruct, praise, encourage, and rejoice in others’ virtue, causing those beings diligently to cultivate and train in the four dhyanas, the four immeasurables, and the four formless concentrations.

Countless bodhisattvas, wishing to teach and deliver certain sentient beings, used their spiritual powers to traverse one world, or ten, a hundred, a thousand, ten thousand, or even immeasurable worlds. Upon reaching those places according to circumstances, they employed many skillful means to demonstrate, guide, instruct, praise, encourage, and rejoice in others’ virtue, causing those beings to cultivate and train in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the noble path.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study the emptiness of the internal (the emptiness of internal phenomena), the emptiness of the external (the emptiness of external phenomena), the emptiness of the internal and external (the emptiness of internal and external phenomena), the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned,

ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study suchness, the dharma-dhatu, the nature of phenomena, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study the gateways to liberation of emptiness, signlessness, and wishlessness.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study the Ground of Pure Contemplation, the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Attenuation, the Ground of Freedom from Desire, the Ground of Accomplishment, the Ground of the Solitary Buddha, the Ground of the Bodhisattva, and the Ground of the Tathagata.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study the Ground of Great Joy, the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study the five kinds of eyes and the six supernormal powers.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study the dharani gateways or the samadhi gateways.

Countless bodhisattvas, wishing to bring certain sentient beings to liberation, use their supernormal powers to pass through one world, or ten, or a hundred, or a thousand, or ten thousand, and so on, up to immeasurable worlds. As appropriate, they go to those places and, through many skillful means, manifest, guide, instruct, praise, encourage, and rejoice, causing those beings diligently to cultivate and study the ten powers of the Tathagata, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the thirty-two marks of a Great Being, the eighty excellent characteristics, the Dharma of never losing mindfulness, the nature of constant equanimity,

or immeasurable and boundless other Buddha-Dharmas.

Through the Buddha’s spiritual power, they further see immeasurable worlds, as numerous as the sands of the Ganges, in the eastern direction. There, countless bodhisattvas renounce the household life and practice within non-Buddhist teachings. Because they neither hear nor see teachings corresponding to the paramitas, they continue to revolve through the cycle of birth and death for more than hundreds of thousands of kalpas without attaining omniscient wisdom. Countless bodhisattvas who renounce the household life and practice within the Buddha-Dharma constantly hear and see teachings corresponding to prajnaparamita. They therefore receive and retain them, read and recite them, reflect upon them in accordance with reason, and expound them to others, swiftly attaining omniscient wisdom.

Countless bodhisattvas diligently and energetically seek teachings corresponding to prajnaparamita without interruption, but because they do not employ skillful means, they do not attain realization. Countless bodhisattvas energetically seek teachings corresponding to prajnaparamita and employ skillful means; therefore, although they exert little effort, they swiftly attain realization. Countless bodhisattvas practice difficult ascetic practices. Countless bodhisattvas abandon ascetic practices and cultivate the Middle Way. Countless bodhisattvas arrive at the Bodhi tree. Countless bodhisattvas sit upon the Vajra Seat. Countless bodhisattvas vanquish immeasurable hostile heavenly maras, causing them to retreat and disperse, and attain unsurpassed, complete, perfect enlightenment.

Through the Buddha’s spiritual power, they again saw immeasurable worlds, as numerous as the sands of the Ganges… in the eastern direction, where countless Tathagatas, Arhats, Perfectly Enlightened Ones expounded to assemblies of great bodhisattvas that the characteristics of the form skandha as permanent or impermanent are unobtainable; they expounded that the characteristics of the feeling, perception, formations, and consciousness skandhas as permanent or impermanent are likewise unobtainable; they expounded that the characteristics of the form skandha as pleasant or unpleasant are unobtainable; they expounded that the characteristics of the feeling, perception, formations, and consciousness skandhas as pleasant or unpleasant are likewise unobtainable;

they expounded that the characteristics of the form skandha as self or non-self are unobtainable; they expounded that the characteristics of the feeling, perception, formations, and consciousness skandhas as self or non-self are likewise unobtainable; they expounded that the characteristics of the form skandha as pure or impure are unobtainable; they expounded that the characteristics of the feeling, perception, formations, and consciousness skandhas as pure or impure are likewise unobtainable; they expounded that the characteristics of the form skandha as detached or not detached are unobtainable; they expounded that the characteristics of the feeling, perception, formations, and consciousness skandhas as detached or not detached are likewise unobtainable;

they expounded that the characteristics of the form skandha as quiescent or not quiescent are unobtainable; they expounded that the characteristics of the feeling, perception, formations, and consciousness skandhas as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly Enlightened Ones expounded to assemblies of great bodhisattvas that the characteristics of the eye ayatana as permanent or impermanent are unobtainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind ayatanas as permanent or impermanent are likewise unobtainable; they expounded that the characteristics of the eye ayatana as pleasant or unpleasant are unobtainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind ayatanas as pleasant or unpleasant are likewise unobtainable; they expounded that the characteristics of the eye ayatana as self or non-self are unobtainable;

they expounded that the characteristics of the ear, nose, tongue, body, and mind ayatanas as self or non-self are likewise unobtainable; they expounded that the characteristics of the eye ayatana as pure or impure are unobtainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind ayatanas as pure or impure are likewise unobtainable; they expounded that the characteristics of the eye ayatana as detached or not detached are unobtainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind ayatanas as detached or not detached are likewise unobtainable; they expounded that the characteristics of the eye ayatana as quiescent or not quiescent are unobtainable;

they expounded that the characteristics of the ear, nose, tongue, body, and mind ayatanas as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly Enlightened Ones expounded to assemblies of great bodhisattvas that the characteristics of the form ayatana as permanent or impermanent are unobtainable; they expounded that the characteristics of the sound, odor, taste, touch, and dharma ayatanas as permanent or impermanent are likewise unobtainable; they expounded that the characteristics of the form ayatana as pleasant or unpleasant are unobtainable; they expounded that the characteristics of the sound, odor, taste, touch, and dharma ayatanas as pleasant or unpleasant are likewise unobtainable; they expounded that the characteristics of the form ayatana as self or non-self are unobtainable;

they expounded that the characteristics of the sound, odor, taste, touch, and dharma ayatanas as self or non-self are likewise unobtainable; they expounded that the characteristics of the form ayatana as pure or impure are unobtainable; they expounded that the characteristics of the sound, odor, taste, touch, and dharma ayatanas as pure or impure are likewise unobtainable; they expounded that the characteristics of the form ayatana as detached or not detached are unobtainable; they expounded that the characteristics of the sound, odor, taste, touch, and dharma ayatanas as detached or not detached are likewise unobtainable; they expounded that the characteristics of the form ayatana as quiescent or not quiescent are unobtainable;

they expounded that the characteristics of the sound, odor, taste, touch, and dharma ayatanas as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly Enlightened Ones expounded to assemblies of great bodhisattvas that the characteristics of the eye dhatu as permanent or impermanent are unobtainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind dhatus as permanent or impermanent are likewise unobtainable; they expounded that the characteristics of the eye dhatu as pleasant or unpleasant are unobtainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind dhatus as pleasant or unpleasant are likewise unobtainable; they expounded that the characteristics of the eye dhatu as self or non-self are unobtainable;

they expounded that the characteristics of the ear, nose, tongue, body, and mind dhatus as self or non-self are likewise unobtainable; they expounded that the characteristics of the eye dhatu as pure or impure are unobtainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind dhatus as pure or impure are likewise unobtainable; they expounded that the characteristics of the eye dhatu as detached or not detached are unobtainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind dhatus as detached or not detached are likewise unobtainable; they expounded that the characteristics of the eye dhatu as quiescent or not quiescent are unobtainable;

they expounded that the characteristics of the ear, nose, tongue, body, and mind dhatus as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly Enlightened Ones expounded to assemblies of great bodhisattvas that the characteristics of the form dhatu as permanent or impermanent are unobtainable; they expounded that the characteristics of the sound, odor, taste, touch, and dharma dhatus as permanent or impermanent are likewise unobtainable; they expounded that the characteristics of the form dhatu as pleasant or unpleasant are unobtainable; they expounded that the characteristics of the sound, odor, taste, touch, and dharma dhatus as pleasant or unpleasant are likewise unobtainable; they expounded that the characteristics of the form dhatu as self or non-self are unobtainable;

they expounded that the characteristics of the sound, odor, taste, touch, and dharma dhatus as self or non-self are likewise unobtainable; they expounded that the characteristics of the form dhatu as pure or impure are unobtainable; they expounded that the characteristics of the sound, odor, taste, touch, and dharma dhatus as pure or impure are likewise unobtainable; they expounded that the characteristics of the form dhatu as detached or not detached are unobtainable; they expounded that the characteristics of the sound, odor, taste, touch, and dharma dhatus as detached or not detached are likewise unobtainable; they expounded that the characteristics of the form dhatu as quiescent or not quiescent are unobtainable;

they expounded that the characteristics of the sound, odor, taste, touch, and dharma dhatus as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly Enlightened Ones expounded to assemblies of great bodhisattvas that the characteristics of the eye-consciousness dhatu as permanent or impermanent are unobtainable; they expounded that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as permanent or impermanent are likewise unobtainable; they expounded that the characteristics of the eye-consciousness dhatu as pleasant or unpleasant are unobtainable; they expounded that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as pleasant or unpleasant are likewise unobtainable; they expounded that the characteristics of the eye-consciousness dhatu as self or non-self are unobtainable;

they expounded that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as self or non-self are likewise unobtainable; they expounded that the characteristics of the eye-consciousness dhatu as pure or impure are unobtainable; they expounded that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as pure or impure are likewise unobtainable; they expounded that the characteristics of the eye-consciousness dhatu as detached or not detached are unobtainable; they expounded that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as detached or not detached are likewise unobtainable;

they expounded that the characteristics of the eye-consciousness dhatu as quiescent or not quiescent are unobtainable; they expounded that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, expound to the assemblies of great bodhisattvas that the characteristics of eye-contact as permanent or impermanent are unobtainable; they expound that the characteristics of ear-, nose-, tongue-, body-, and mind-contact as permanent or impermanent are likewise unobtainable; they expound that the characteristics of eye-contact as pleasant or unpleasant are unobtainable; they expound that the characteristics of ear-, nose-, tongue-, body-, and mind-contact as pleasant or unpleasant are likewise unobtainable; they expound that the characteristics of eye-contact as self or non-self are unobtainable;

they expound that the characteristics of ear-, nose-, tongue-, body-, and mind-contact as self or non-self are likewise unobtainable; they expound that the characteristics of eye-contact as pure or impure are unobtainable; they expound that the characteristics of ear-, nose-, tongue-, body-, and mind-contact as pure or impure are likewise unobtainable; they expound that the characteristics of eye-contact as detached or not detached are unobtainable; they expound that the characteristics of ear-, nose-, tongue-, body-, and mind-contact as detached or not detached are likewise unobtainable; they expound that the characteristics of eye-contact as quiescent or not quiescent are unobtainable;

they expound that the characteristics of ear-, nose-, tongue-, body-, and mind-contact as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, expound to the assemblies of great bodhisattvas that the characteristics of the feelings arising with eye-contact as condition, as permanent or impermanent, are unobtainable; they expound that the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, as permanent or impermanent, are likewise unobtainable; they expound that the characteristics of the feelings arising with eye-contact as condition, as pleasant or unpleasant, are unobtainable; they expound that the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, as pleasant or unpleasant, are likewise unobtainable;

they expound that the characteristics of the feelings arising with eye-contact as condition, as self or non-self, are unobtainable; they expound that the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, as self or non-self, are likewise unobtainable; they expound that the characteristics of the feelings arising with eye-contact as condition, as pure or impure, are unobtainable; they expound that the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, as pure or impure, are likewise unobtainable; they expound that the characteristics of the feelings arising with eye-contact as condition, as detached or not detached, are unobtainable;

they expound that the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, as detached or not detached, are likewise unobtainable; they expound that the characteristics of the feelings arising with eye-contact as condition, as quiescent or not quiescent, are unobtainable; they expound that the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, as quiescent or not quiescent, are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, expound to the assemblies of great bodhisattvas that the characteristics of the earth element as permanent or impermanent are unobtainable; they expound that the characteristics of the water, fire, wind, space, and consciousness elements as permanent or impermanent are likewise unobtainable; they expound that the characteristics of the earth element as pleasant or unpleasant are unobtainable; they expound that the characteristics of the water, fire, wind, space, and consciousness elements as pleasant or unpleasant are likewise unobtainable; they expound that the characteristics of the earth element as self or non-self are unobtainable;

they expound that the characteristics of the water, fire, wind, space, and consciousness elements as self or non-self are likewise unobtainable; they expound that the characteristics of the earth element as pure or impure are unobtainable; they expound that the characteristics of the water, fire, wind, space, and consciousness elements as pure or impure are likewise unobtainable; they expound that the characteristics of the earth element as detached or not detached are unobtainable; they expound that the characteristics of the water, fire, wind, space, and consciousness elements as detached or not detached are likewise unobtainable; they expound that the characteristics of the earth element as quiescent or not quiescent are unobtainable;

they expound that the characteristics of the water, fire, wind, space, and consciousness elements as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, expound to the assemblies of great bodhisattvas that the characteristics of the causal condition as permanent or impermanent are unobtainable; they expound that the characteristics of the immediately antecedent condition, the objective condition, and the predominant condition as permanent or impermanent are likewise unobtainable; they expound that the characteristics of the causal condition as pleasant or unpleasant are unobtainable; they expound that the characteristics of the immediately antecedent condition, the objective condition, and the predominant condition as pleasant or unpleasant are likewise unobtainable; they expound that the characteristics of the causal condition as self or non-self are unobtainable;

they expound that the characteristics of the immediately antecedent condition, the objective condition, and the predominant condition as self or non-self are likewise unobtainable; they expound that the characteristics of the causal condition as pure or impure are unobtainable; they expound that the characteristics of the immediately antecedent condition, the objective condition, and the predominant condition as pure or impure are likewise unobtainable; they expound that the characteristics of the causal condition as detached or not detached are unobtainable; they expound that the characteristics of the immediately antecedent condition, the objective condition, and the predominant condition as detached or not detached are likewise unobtainable;

they expound that the characteristics of the causal condition as quiescent or not quiescent are unobtainable; they expound that the characteristics of the immediately antecedent condition, the objective condition, and the predominant condition as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, expound to the assemblies of great bodhisattvas that the characteristics of ignorance as permanent or impermanent are unobtainable; they expound that the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death as permanent or impermanent are likewise unobtainable; they expound that the characteristics of ignorance as pleasant or unpleasant are unobtainable; they expound that the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death as pleasant or unpleasant are likewise unobtainable;

they expound that the characteristics of ignorance as self or non-self are unobtainable; they expound that the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death as self or non-self are likewise unobtainable; they expound that the characteristics of ignorance as pure or impure are unobtainable; they expound that the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death as pure or impure are likewise unobtainable; they expound that the characteristics of ignorance as detached or not detached are unobtainable;

they expound that the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death as detached or not detached are likewise unobtainable; they expound that the characteristics of ignorance as quiescent or not quiescent are unobtainable; they expound that the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death as quiescent or not quiescent are likewise unobtainable.

Countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, expound to the assemblies of great bodhisattvas many distinct kinds of Dharma gateways concerning existence and nonexistence.

Through the Buddha’s spiritual power, they further see worlds in the eastern direction as numerous as the sands of the Ganges, wherein countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, wishing to benefit the bodhisattvas, do not enter nirvana for many hundreds of millions of kalpas. Those who have not yet aroused the aspiration for unsurpassed perfect awakening are caused to arouse it. Those who have already aroused the aspiration for unsurpassed perfect awakening are caused never to regress. Those who are irreversible from unsurpassed perfect awakening are brought to the perfection of the knowledge of all-knowing wisdom.

Countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, wishing to benefit the shravakas, abide for many kalpas in skillful means to teach and transform them. Those who have not yet aroused the aspiration are taught and caused to arouse it. Those who have already aroused the aspiration are caused to cultivate diligently. Those who have already cultivated are helped to attain the fruit of arhatship swiftly.

Countless Tathagatas, Arhats, Perfectly and Completely Awakened Ones, wishing to benefit the pratyekabuddhas, abide for many kalpas in skillful means to teach and transform them. Those who have not yet aroused the aspiration are taught and caused to arouse it. Those who have already aroused the aspiration are caused to cultivate diligently. Those who have already cultivated are helped to attain pratyekabuddha awakening.

Countless Tathagatas, Arhats, Perfectly Enlightened Ones, wishing to benefit sentient beings, dwelt for many kalpas in skillful means of teaching and transformation, enabling sentient beings as numerous as the sands of countless Ganges Rivers to enter nirvana according to their dispositions, or enabling sentient beings as numerous as the sands of countless Ganges Rivers to be entirely freed from the suffering of the evil destinies and to enjoy happiness among gods and humans.

Countless Tathagatas, Arhats, Perfectly Enlightened Ones, through their spiritual powers, traveled to immeasurable and boundless other worlds and, by skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing such things, Shariputra rejoiced greatly and immediately addressed the Buddha:

– World-Honored One! How extraordinary! Sugata! How rare! The World-Honored One has perfected such great spiritual powers, enabling us to behold worlds in the eastern direction as numerous as the sands of countless Ganges Rivers…, wherein countless assemblies of great bodhisattvas practice the bodhisattva practices in many different ways. Countless Tathagatas, Arhats, Perfectly Enlightened Ones employ many skillful means to benefit sentient beings.

World-Honored One! How extraordinary! Sugata! How rare! The Buddhas have perfected vast and wondrous Dharma, inspiring bodhisattvas to arouse the resolve to seek the perfection of the Buddhas’ vast and wondrous Dharma—that is, unsurpassed, perfect enlightenment.

The World-Honored One said to Shariputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected vast and wondrous Dharma, which can inspire bodhisattvas to arouse the resolve to seek the perfection of the Buddhas’ vast and wondrous Dharma—that is, unsurpassed, perfect enlightenment. Therefore, they should bring the requisite accumulations to perfection and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Shariputra and the great assembly again beheld worlds in the southern direction as numerous as the sands of countless Ganges Rivers…, wherein countless bodhisattvas sat upon the seat of enlightenment, up to countless bodhisattvas who vanquished immeasurable hostile heavenly maras, causing them to retreat and disperse, and attained unsurpassed, perfect enlightenment.

Through the Buddha’s spiritual power, they again beheld worlds in the southern direction as numerous as the sands of countless Ganges Rivers…, wherein countless Tathagatas, Arhats, Perfectly Enlightened Ones taught assemblies of great bodhisattvas that the characteristics of permanence and impermanence in the form skandha are unapprehensible; they also taught that the characteristics of permanence and impermanence in the skandhas of feeling, perception, formations, and consciousness are unapprehensible. Up to countless Tathagatas, Arhats, Perfectly Enlightened Ones who, through their spiritual powers, traveled to immeasurable and boundless worlds and, by skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing such things, Shariputra rejoiced greatly and immediately addressed the Buddha:

– World-Honored One! How extraordinary! Sugata! How rare! The World-Honored One has perfected such great spiritual powers, enabling us to behold worlds in the southern direction as numerous as the sands of countless Ganges Rivers…, wherein countless assemblies of great bodhisattvas practice the bodhisattva practices in many different ways. Countless Tathagatas, Arhats, Perfectly Enlightened Ones employ many skillful means to benefit sentient beings.

World-Honored One! How extraordinary! Sugata! How rare! The Buddhas have perfected vast and wondrous Dharma, inspiring bodhisattvas to arouse the resolve to seek the perfection of the Buddhas’ vast and wondrous Dharma—that is, unsurpassed, perfect enlightenment.

The World-Honored One said to Shariputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected vast and wondrous Dharma, inspiring bodhisattvas to arouse the resolve to seek the perfection of the Buddhas’ vast and wondrous Dharma—that is, unsurpassed, perfect enlightenment. Therefore, they should bring the requisite accumulations to perfection and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Shariputra and the great assembly again beheld worlds in the western direction as numerous as the sands of countless Ganges Rivers…, wherein countless bodhisattvas sat upon the seat of enlightenment, up to countless bodhisattvas who vanquished immeasurable hostile heavenly maras, causing them to retreat and disperse, and attained unsurpassed, perfect enlightenment.

Through the Buddha’s spiritual power, they again beheld worlds in the western direction as numerous as the sands of countless Ganges Rivers…, wherein countless Tathagatas, Arhats, Perfectly Enlightened Ones taught assemblies of great bodhisattvas that the characteristics of permanence and impermanence in the form skandha are unapprehensible; they also taught that the characteristics of permanence and impermanence in the skandhas of feeling, perception, formations, and consciousness are unapprehensible. Up to countless Tathagatas, Arhats, Perfectly Enlightened Ones who, through their spiritual powers, traveled to immeasurable and boundless worlds and, by skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing such things, Shariputra rejoiced greatly and immediately addressed the Buddha:

– World-Honored One! How extraordinary! Sugata! How rare! The World-Honored One has perfected such great spiritual powers, enabling us to behold worlds in the western direction as numerous as the sands of countless Ganges Rivers…, wherein countless assemblies of great bodhisattvas practice the bodhisattva practices in many different ways. Countless Tathagatas, Arhats, Perfectly Enlightened Ones employ many skillful means to benefit sentient beings.

World-Honored One! How extraordinary! Sugata! How rare! The Buddhas have perfected vast and wondrous Dharma, inspiring bodhisattvas to arouse the resolve to seek the perfection of the Buddhas’ vast and wondrous Dharma—that is, unsurpassed, perfect enlightenment.

The World-Honored One said to Shariputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected vast and wondrous Dharma, inspiring bodhisattvas to arouse the resolve to seek the perfection of the Buddhas’ vast and wondrous Dharma—that is, unsurpassed, perfect enlightenment. Therefore, they should bring the requisite accumulations to perfection and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Shariputra and the great assembly again beheld worlds in the northern direction as numerous as the sands of countless Ganges Rivers…, wherein countless bodhisattvas sat upon the seat of enlightenment, up to countless bodhisattvas who vanquished immeasurable hostile heavenly maras, causing them to retreat and disperse, and attained unsurpassed, perfect enlightenment.

Through the Buddha’s spiritual power, they again beheld worlds in the northern direction as numerous as the sands of countless Ganges Rivers…, wherein countless Tathagatas, Arhats, Perfectly Enlightened Ones taught assemblies of great bodhisattvas that the characteristics of permanence and impermanence in the form skandha are unapprehensible; they also taught that the characteristics of permanence and impermanence in the skandhas of feeling, perception, formations, and consciousness are unapprehensible. Up to countless Tathagatas, Arhats, Perfectly Enlightened Ones who, through their spiritual powers, traveled to immeasurable and boundless worlds and, by skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing such things, Shariputra rejoiced greatly and immediately addressed the Buddha:

– World-Honored One! How extraordinary! Sugata! How rare! The World-Honored One has perfected such great spiritual powers, enabling us to behold worlds in the northern direction as numerous as the sands of countless Ganges Rivers…, wherein countless assemblies of great bodhisattvas practice the bodhisattva practices in many different ways. Countless Tathagatas, Arhats, Perfectly Enlightened Ones employ many skillful means to benefit sentient beings.

World-Honored One! How extraordinary! Sugata! How rare! The Buddhas have perfected vast and wondrous Dharma, inspiring bodhisattvas to arouse the resolve to seek the perfection of the Buddhas’ vast and wondrous Dharma—that is, unsurpassed, perfect enlightenment.

The World-Honored One said to Shariputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected vast and wondrous Dharma, inspiring bodhisattvas to arouse the resolve to seek the perfection of the Buddhas’ vast and wondrous Dharma—that is, unsurpassed, perfect enlightenment. Therefore, they should bring the requisite accumulations to perfection and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Shariputra and the great assembly again beheld worlds in the southeastern direction as numerous as the sands of countless Ganges Rivers…, wherein countless bodhisattvas sat upon the seat of enlightenment, up to countless bodhisattvas who vanquished immeasurable hostile heavenly maras, causing them to retreat and disperse, and attained unsurpassed, perfect enlightenment.

Through the Buddha’s spiritual power, they again saw worlds in the southeast, as numerous as the sands of immeasurable Ganges Rivers, wherein countless Tathagatas, Arhats, Perfectly Awakened Ones, expounded to assemblies of great bodhisattvas that the characteristics of the form skandha as permanent or impermanent were unobtainable; they likewise expounded that the characteristics of the skandhas of feeling, perception, formations, and consciousness as permanent or impermanent were unobtainable. Countless Tathagatas, Arhats, Perfectly Awakened Ones, by their powers of spiritual mastery, even traveled to immeasurable, boundless worlds and, through skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing these things, Śāriputra rejoiced greatly and immediately addressed the Buddha:

– O World-Honored One! How wondrous! O Well-Gone One! How exceedingly rare! The World-Honored One has perfected such great powers of spiritual mastery, enabling us to see worlds in the southeast as numerous as the sands of immeasurable Ganges Rivers, wherein countless assemblies of great bodhisattvas practice the bodhisattva conduct in many different ways, and countless Tathagatas, Arhats, Perfectly Awakened Ones employ many skillful means to benefit sentient beings.

O World-Honored One! How wondrous! O Well-Gone One! How exceedingly rare! The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—that is, unsurpassed, complete, perfect awakening.

The World-Honored One said to Śāriputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—that is, unsurpassed, complete, perfect awakening. Therefore, they should bring the accumulations to perfection and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Śāriputra and the great assembly again saw worlds in the southwest, as numerous as the sands of immeasurable Ganges Rivers, wherein countless bodhisattvas sat upon seats of awakening; countless bodhisattvas even vanquished immeasurable hostile celestial māras, causing them to retreat and disperse, and attained unsurpassed, complete, perfect awakening.

Through the Buddha’s spiritual power, they again saw worlds in the southwest, as numerous as the sands of immeasurable Ganges Rivers, wherein countless Tathagatas, Arhats, Perfectly Awakened Ones, expounded to assemblies of great bodhisattvas that the characteristics of the form skandha as permanent or impermanent were unobtainable; they likewise expounded that the characteristics of the skandhas of feeling, perception, formations, and consciousness as permanent or impermanent were unobtainable. Countless Tathagatas, Arhats, Perfectly Awakened Ones, by their powers of spiritual mastery, even traveled to immeasurable, boundless worlds and, through skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing these things, Śāriputra rejoiced greatly and immediately addressed the Buddha:

– O World-Honored One! How wondrous! O Well-Gone One! How exceedingly rare! The World-Honored One has perfected such great powers of spiritual mastery, enabling us to see worlds in the southwest as numerous as the sands of immeasurable Ganges Rivers, wherein countless assemblies of great bodhisattvas practice the bodhisattva conduct in many different ways, and countless Tathagatas, Arhats, Perfectly Awakened Ones employ many skillful means to benefit sentient beings.

O World-Honored One! How wondrous! O Well-Gone One! How exceedingly rare! The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—that is, unsurpassed, complete, perfect awakening.

The World-Honored One said to Śāriputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—that is, unsurpassed, complete, perfect awakening. Therefore, they should bring the accumulations to perfection and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Śāriputra and the great assembly again saw worlds in the northwest, as numerous as the sands of immeasurable Ganges Rivers, wherein countless bodhisattvas sat upon seats of awakening; countless bodhisattvas even vanquished immeasurable hostile celestial māras, causing them to retreat and disperse, and attained unsurpassed, complete, perfect awakening.

Through the Buddha’s spiritual power, they again saw worlds in the northwest, as numerous as the sands of immeasurable Ganges Rivers, wherein countless Tathagatas, Arhats, Perfectly Awakened Ones, expounded to assemblies of great bodhisattvas that the characteristics of the form skandha as permanent or impermanent were unobtainable; they likewise expounded that the characteristics of the skandhas of feeling, perception, formations, and consciousness as permanent or impermanent were unobtainable. Countless Tathagatas, Arhats, Perfectly Awakened Ones, by their powers of spiritual mastery, even traveled to immeasurable, boundless worlds and, through skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing these things, Śāriputra rejoiced greatly and immediately addressed the Buddha:

– O World-Honored One! How wondrous! O Well-Gone One! How exceedingly rare! The World-Honored One has perfected such great powers of spiritual mastery, enabling us to see worlds in the northwest as numerous as the sands of immeasurable Ganges Rivers, wherein countless assemblies of great bodhisattvas practice the bodhisattva conduct in many different ways, and countless Tathagatas, Arhats, Perfectly Awakened Ones employ many skillful means to benefit sentient beings.

O World-Honored One! How wondrous! O Well-Gone One! How exceedingly rare! The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—that is, unsurpassed, complete, perfect awakening.

The World-Honored One said to Śāriputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—that is, unsurpassed, complete, perfect awakening. Therefore, they should bring the accumulations to perfection and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Śāriputra and the great assembly again saw worlds in the northeast, as numerous as the sands of immeasurable Ganges Rivers, wherein countless bodhisattvas sat upon seats of awakening; countless bodhisattvas even vanquished immeasurable hostile celestial māras, causing them to retreat and disperse, and attained unsurpassed, complete, perfect awakening.

Through the Buddha’s spiritual power, they again saw worlds in the northeast, as numerous as the sands of immeasurable Ganges Rivers, wherein countless Tathagatas, Arhats, Perfectly Awakened Ones, expounded to assemblies of great bodhisattvas that the characteristics of the form skandha as permanent or impermanent were unobtainable; they likewise expounded that the characteristics of the skandhas of feeling, perception, formations, and consciousness as permanent or impermanent were unobtainable. Countless Tathagatas, Arhats, Perfectly Awakened Ones, by their powers of spiritual mastery, even traveled to immeasurable, boundless worlds and, through skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing these things, Śāriputra rejoiced greatly and immediately addressed the Buddha:

– O World-Honored One! How wondrous! O Well-Gone One! How exceedingly rare! The World-Honored One has perfected such great powers of spiritual mastery, enabling us to see worlds in the northeast as numerous as the sands of immeasurable Ganges Rivers, wherein countless assemblies of great bodhisattvas practice the bodhisattva conduct in many different ways, and countless Tathagatas, Arhats, Perfectly Awakened Ones employ many skillful means to benefit sentient beings.

O World-Honored One! How wondrous! O Well-Gone One! How exceedingly rare! The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—that is, unsurpassed, complete, perfect awakening.

The World-Honored One said to Śāriputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—that is, unsurpassed, complete, perfect awakening. Therefore, they should bring the accumulations to perfection and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Śāriputra and the great assembly again saw worlds below, as numerous as the sands of immeasurable Ganges Rivers, wherein countless bodhisattvas sat upon seats of awakening; countless bodhisattvas even vanquished immeasurable hostile celestial māras, causing them to retreat and disperse, and attained unsurpassed, complete, perfect awakening.

Through the Buddha’s spiritual power, they again saw immeasurable worlds, as numerous as the sands of the Ganges, in the direction below. There, countless Tathagatas, Arhats, Perfectly Enlightened Ones expounded to assemblies of great bodhisattvas that the characteristics of permanence and impermanence in the form skandha are unobtainable; they likewise expounded that the characteristics of permanence and impermanence in the skandhas of feeling, perception, formations, and consciousness are unobtainable. And so on, countless Tathagatas, Arhats, Perfectly Enlightened Ones, through their powers of spiritual transformation, traveled to immeasurable, boundless worlds and, by skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing these things, Shariputra rejoiced greatly and immediately addressed the Buddha:

– Blessed One, how extraordinary! Sugata, how rare! The Blessed One has perfected such great spiritual powers, enabling us to see immeasurable worlds, as numerous as the sands of the Ganges, in the direction below, where countless assemblies of great bodhisattvas practice the bodhisattva practices in many different ways, and where countless Tathagatas, Arhats, Perfectly Enlightened Ones employ many skillful means to benefit sentient beings.

Blessed One, how extraordinary! Sugata, how rare! The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—namely, unsurpassed, complete, perfect enlightenment.

The Blessed One said to Shariputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—namely, unsurpassed, complete, perfect enlightenment. Therefore, they should perfect the requisites for enlightenment and swiftly attain the wisdom of omniscience.

Through the Buddha’s spiritual power, Shariputra and the great assembly again saw immeasurable worlds, as numerous as the sands of the Ganges, in the direction above. There, countless bodhisattvas were seated upon seats of enlightenment; and so on, countless bodhisattvas vanquished immeasurable hostile heavenly maras, causing them to retreat and disperse, and attained unsurpassed, complete, perfect enlightenment.

Through the Buddha’s spiritual power, they again saw immeasurable worlds, as numerous as the sands of the Ganges, in the direction above. There, countless Tathagatas, Arhats, Perfectly Enlightened Ones expounded to assemblies of great bodhisattvas that the characteristics of permanence and impermanence in the form skandha are unobtainable; they likewise expounded that the characteristics of permanence and impermanence in the skandhas of feeling, perception, formations, and consciousness are unobtainable. And so on, countless Tathagatas, Arhats, Perfectly Enlightened Ones, through their powers of spiritual transformation, traveled to immeasurable, boundless worlds and, by skillful means, brought benefit and happiness to immeasurable sentient beings.

Seeing these things, Shariputra rejoiced greatly and immediately addressed the Buddha:

– Blessed One, how extraordinary! Sugata, how rare! The Blessed One has perfected such great spiritual powers, enabling us to see immeasurable worlds, as numerous as the sands of the Ganges, in the direction above, where countless assemblies of great bodhisattvas practice the bodhisattva practices in many different ways, and where countless Tathagatas, Arhats, Perfectly Enlightened Ones employ many skillful means to benefit sentient beings.

Blessed One, how extraordinary! Sugata, how rare! The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—namely, unsurpassed, complete, perfect enlightenment.

The Blessed One said to Shariputra:

– So it is! So it is! It is exactly as you have said. The Buddhas have perfected the vast and wondrous Dharma, inspiring bodhisattvas to arouse the aspiration to seek the vast and wondrous Dharma perfected by the Buddhas—namely, unsurpassed, complete, perfect enlightenment. Therefore, they should perfect the requisites for enlightenment and swiftly attain the wisdom of omniscience.

Shariputra then addressed the Buddha:

– Blessed One, if anyone wishes to attain an exalted and unshakable state in the human realm, that person should cultivate wholesome karma that will bring about such excellence, as in the case of a wheel-turning king. If anyone wishes to attain an exalted and unshakable state in the heavenly realm, that person should cultivate wholesome karma that will bring about such excellence, as in the case of Shakra, Lord of the Devas. If anyone wishes to enjoy a long and unshakable lifespan, that person should cultivate the corresponding excellent concentration, as in the case of birth in the sphere of neither perception nor non-perception. Likewise, if assemblies of great bodhisattvas wish to become the foremost pure fields of merit in the world, great Dharma teachers throughout the three-thousand-great-thousand world system, and Tathagatas, Arhats, Perfectly Enlightened Ones, they should resolutely arouse the aspiration to seek omniscience.

The Buddha then said to Shariputra:

– So it is! So it is! It is exactly as you have said. Whoever resolutely arouses the aspiration to seek omniscience will certainly become a foremost pure field of merit in the world, a great Dharma teacher throughout the three-thousand-great-thousand world system, and a Tathagata, Arhat, Perfectly Enlightened One, bringing benefit and happiness to all sentient beings.

Fascicle 582

THE END