大般若波羅蜜多經

FIFTEENTH ASSEMBLY

CHAPTER ON MEDITATIVE CONCENTRATION PĀRAMITĀ

01

Thus have I heard:

At one time, the Blessed One was dwelling on Vulture Peak Mountain near the city of Rājagṛha, together with one thousand two hundred and fifty great bhikṣus.

At that time, Śāriputra addressed the Buddha:

“World-Honored One! If great bodhisattvas wish to realize unsurpassed, perfect enlightenment, how should they abide in meditative concentration pāramitā?”

The Buddha said:

“Śāriputra! Great bodhisattvas who wish to realize unsurpassed, perfect enlightenment should first enter the first meditative concentration. Having thus entered the first meditative concentration, they should reflect: ‘Throughout beginningless birth and death, I have continually entered such meditative concentration, done what ought to be done, and made body and mind tranquil; therefore, I am indebted to this meditative concentration. Now I shall again do what ought to be done, for this is the foundation of all merit and virtue.’

“Next, they should enter the second meditative concentration. Having thus entered the second meditative concentration, they should reflect: ‘Throughout beginningless birth and death, I have continually entered such meditative concentration, done what ought to be done, and made body and mind tranquil; therefore, I am indebted to this meditative concentration. Now I shall again do what ought to be done, for this is the foundation of all merit and virtue.’

“Next, they should enter the third meditative concentration. Having thus entered the third meditative concentration, they should reflect: ‘Throughout beginningless birth and death, I have continually entered such meditative concentration, done what ought to be done, and made body and mind tranquil; therefore, I am indebted to this meditative concentration. Now I shall again do what ought to be done, for this is the foundation of all merit and virtue.’

“Next, they should enter the fourth meditative concentration. Having thus entered the fourth meditative concentration, they should reflect: ‘Throughout beginningless birth and death, I have continually entered such meditative concentration, done what ought to be done, and made body and mind tranquil; therefore, I am indebted to this meditative concentration. Now I shall again do what ought to be done, for this is the foundation of all merit and virtue.’

“Having thus entered the four meditative concentrations, great bodhisattvas should further reflect: ‘These four meditative concentrations confer great benefit upon the assembly of great bodhisattvas and are also their foundation. That is to say, when great bodhisattvas are about to attain unsurpassed, perfect enlightenment, they all successively enter these four meditative concentrations. Having thus entered the four meditative concentrations, they rely upon the fourth meditative concentration to manifest the five superknowledges, vanquish the armies of Māra, and attain unsurpassed awakening.’

“These great bodhisattvas reflect: ‘In the past, the assemblies of great bodhisattvas all cultivated meditative concentration pāramitā; I too should cultivate it. In the past, the assemblies of great bodhisattvas all trained in meditative concentration pāramitā; I too should train in it. In the past, the assemblies of great bodhisattvas all relied upon meditative concentration pāramitā and, as they wished, brought forth prajñāpāramitā; I too should likewise rely upon meditative concentration pāramitā and, as I wish, bring forth prajñāpāramitā.’

“Furthermore, Śāriputra! All great bodhisattvas rely upon the fourth meditative concentration and, through skillful means, approach the rightly determined state beyond birth, realize true suchness, and relinquish the nature of ordinary beings. All great bodhisattvas rely upon the fourth meditative concentration and, through skillful means, bring forth the vajra-like samādhi, completely eliminate all outflows and afflictions, and realize the wisdom of a Tathāgata.

“Therefore, you should know that the fourth meditative concentration confers great benefit upon the assembly of great bodhisattvas. It enables great bodhisattvas first to enter the rightly determined state beyond birth, realize true suchness, and relinquish the nature of ordinary beings, and ultimately to attain their sought-for unsurpassed, perfect enlightenment. For this reason, great bodhisattvas constantly enter the fourth meditative concentration.

“Thus, although great bodhisattvas enter these four meditative concentrations, they do not become attached to the bliss of the four meditative concentrations, nor even to the excellent and sublime states produced as their corresponding results.

“Furthermore, Śāriputra! All great bodhisattvas abide in these four kinds of meditative concentration, using them as sublime skillful means that lead to every merit and virtue. Thus, relying upon the fourth meditative concentration, great bodhisattvas give rise to the perception of the sphere of infinite space, which leads them into the samādhi of the sphere of infinite space. Thus, relying upon the samādhi of the sphere of infinite space, great bodhisattvas give rise to the perception of the sphere of infinite consciousness, which leads them into the samādhi of the sphere of infinite consciousness.

“Thus, relying upon the samādhi of the sphere of infinite consciousness, great bodhisattvas give rise to the perception of the sphere of nothingness, which leads them into the samādhi of the sphere of nothingness.

“Thus, relying upon the samādhi of the sphere of nothingness, great bodhisattvas give rise to the perception of the sphere of neither perception nor non-perception, which leads them into the samādhi of the sphere of neither perception nor non-perception.

“Although great bodhisattvas enter the four formless samādhis, they do not become attached to or defiled by them, nor even seek rebirth in the excellent and sublime states produced by these samādhis.”

Śāriputra addressed the Buddha:

“World-Honored One! In contemplation of what principle do great bodhisattvas appear to enter the samādhi of the cessation of perception and feeling, yet do not actually enter it?”

The Buddha said:

“Śāriputra! Because great bodhisattvas fear falling into the stages of śrāvakas or pratyekabuddhas, they do not enter the samādhi of the cessation of perception and feeling. Were they then to become attached to the tranquil bliss of this samādhi, they would delight in realizing arhatship or the fruit of a pratyekabuddha and would enter parinirvāṇa.

“Great bodhisattvas contemplate this matter; therefore, although they appear to enter the samādhi of the cessation of perception and feeling, they do not actually enter it.”

Śāriputra addressed the Buddha:

“World-Honored One! How exceedingly rare! Great bodhisattvas are able to do what is difficult to do: although they enter such samādhis, they do not become attached to them. Although they enter samādhis capable of producing sublime functions, they do not become dispassionate.”

The Buddha said:

“Śāriputra! So it is, so it is, just as you have said. How exceedingly rare! Great bodhisattvas are able to do what is difficult to do.

“Furthermore, Śāriputra! How exceedingly rare are great bodhisattvas: although they enter the tranquil bliss of the four meditative concentrations and the four formless samādhis, they neither become attached to them nor become dispassionate. I shall now explain this briefly by means of an analogy so that you may fully understand its meaning.

“Suppose a person born in this Jambudvīpa, though not yet free from attachment to the desire realm, travels to Uttarakuru. There he sees that the women of that continent are unbound, beautiful in appearance, and roam freely at ease. He also sees that the splendid and magnificent garments and ornaments of that continent all grow from trees. He further sees that fragrant rice, sweet and delicious in flavor, grows there naturally without cultivation.

“He also sees that wherever one touches in that continent, there are all kinds of exceedingly beautiful jewels, and that the inhabitants freely enjoy such articles as they wish. While using them, they have not the slightest attachment; after using them, they immediately cast them aside without regret. Although this person from Jambudvīpa has not yet become free from attachment, upon seeing all those excellent things in abundance, he still does not become covetously attached to them but casts them aside and returns home. You should know that such a person is exceedingly rare.

“In the same way, although great bodhisattvas enter the tranquil bliss of the four meditative concentrations and the four formless samādhis and perceive the sublime, peaceful, subtle merits and virtues that arise therein, they do not become attached to them. Instead, they return to the desire realm and, through skillful means, take on bodies within the desire realm, diligently and energetically cultivating and training in generosity, pure ethical discipline, patient acceptance, energetic perseverance, meditative concentration, and prajñāpāramitā.

“They diligently and energetically cultivate and train in contemplating the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless and endless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of non-nature, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of non-nature.”

They diligently and vigorously cultivate contemplation of the true suchness of all dharmas, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm.

They diligently and vigorously cultivate contemplation that, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six ayatanas arise; conditioned by the six ayatanas, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, existence arises; conditioned by existence, birth arises; and conditioned by birth, aging and death arise.

They diligently and vigorously cultivate contemplation that, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, aging and death cease.

They diligently and vigorously cultivate contemplation of the Noble Truth of suffering as suffering, impermanent, empty, or non-self. They diligently and vigorously cultivate contemplation of the Noble Truth of the origin of suffering as cause, origin, arising, or condition.

They diligently and vigorously cultivate contemplation of the Noble Truth of cessation as cessation, peace, excellence, or freedom. They diligently and vigorously cultivate contemplation of the Noble Truth of the path as path, rightness, practice, or deliverance.

They diligently and vigorously cultivate the four immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity. They diligently and vigorously 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 awakening, and the eightfold noble path. They diligently and vigorously cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres. They diligently and vigorously cultivate the Dharma gateways of the liberations of emptiness, signlessness, and wishlessness.

They diligently and vigorously cultivate the wisdoms of the Ground of Pure Contemplation, the Ground of Lineage, the Eighth Ground, the Ground of Complete Vision, the Attenuated Ground, the Ground Free from Desire, the Ground of One Who Has Completed the Work, the Ground of the Solitary Awakened One, the Ground of the Bodhisattva, and the Ground of the Tathagata. They diligently and vigorously cultivate the Ground of Utmost Joy, the Stainless Ground, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground.

They diligently and vigorously cultivate the Dharma gateways of dharani and samadhi. They diligently and vigorously cultivate the five kinds of eyes and the six superknowledges. They diligently and vigorously cultivate the Tathagata’s ten powers, four fearlessnesses, and four unhindered understandings.

They diligently and vigorously cultivate great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha. They diligently and vigorously cultivate the thirty-two marks of a Great Being and the eighty excellent characteristics. They diligently and vigorously cultivate the Dharma of never losing mindfulness and the nature of constant equanimity.

They diligently and vigorously cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They diligently and vigorously cultivate the skillful discriminative knowledges concerning the fruits of stream-entry, once-returning, non-returning, arhatship, and the awakening of a solitary awakened one. They diligently and vigorously cultivate all the practices of Great Bodhisattvas. They diligently and vigorously cultivate the unsurpassed, complete awakening of all Buddhas, and they also exhort sentient beings to cultivate wholesome dharmas. Such deeds are exceedingly rare.

At that time, Sariputra addressed the Buddha:

“Blessed One! For what reason does the Tathagata, the Worthy One, the Completely Awakened One, permit Great Bodhisattvas to relinquish the peaceful bliss of superior meditative attainments and return to assume inferior bodies in the Desire Realm?”

The Buddha told Sariputra:

“Sariputra! Such is the Dharma of all Buddhas: they do not allow Great Bodhisattvas to be born among the long-lived gods. Why is this?

Sariputra! Great Bodhisattvas are not allowed to be born among the long-lived gods because there they would remain apart from the cultivation of generosity, pure ethical discipline, patient acceptance, vigor, meditative concentration, prajnaparamita, and the boundless other factors of awakening. Consequently, they would be slow to realize the unsurpassed, complete awakening that they seek.

Therefore, the Tathagata, the Worthy One, the Completely Awakened One, permits Great Bodhisattvas to relinquish the peaceful bliss of superior meditative attainments and return to assume inferior bodies in the Desire Realm; he does not allow Great Bodhisattvas to be born among the long-lived gods and forsake their original vows.”

Sariputra addressed the Buddha:

“Blessed One! Great Bodhisattvas are exceedingly rare and can accomplish what is difficult to accomplish: they relinquish the peaceful bliss of superior meditative attainments and return to assume inferior, defiled bodies. It is as though a person who has not yet become free from sensual desire were to see a woman of noble birth in a secluded forest, graceful in form, beautiful, and exceedingly lovely.

Although he fully beholds every feature of her body, he disciplines his mind and does not behave wantonly. Later, elsewhere, he sees a woman ugly in appearance, filthy, and lowly, yet gives rise to craving and immediately behaves wantonly. In the same way, although Great Bodhisattvas constantly abide in the subtle and peaceful four dhyanas and four formless attainments, they can relinquish them all and return to assume inferior bodies filled with manifold impurities in the Desire Realm.

Therefore, they are said to be exceedingly rare and capable of accomplishing what is difficult to accomplish.”

The Buddha said:

“Sariputra! So it is. Great Bodhisattvas relinquish superior states and assume bodies in the Desire Realm; you should know that this is skillful means. Why is this? Sariputra! Because these Great Bodhisattvas seek unsurpassed, complete awakening, they relinquish bodies in superior states and return to be born in the Desire Realm, giving rise to wholesome intentions and skillful means. Although they contemplate that the nature of the form skandha as permanent or impermanent is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as permanent or impermanent is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the form skandha as pleasurable or not pleasurable is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as pleasurable or not pleasurable is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the form skandha as self or non-self is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as self or non-self is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the form skandha as pure or impure is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as pure or impure is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the form skandha as empty or not empty is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as empty or not empty is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the form skandha as having signs or signless is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as having signs or signless is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the form skandha as involving wishes or wishless is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as involving wishes or wishless is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the form skandha as secluded or not secluded is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as secluded or not secluded is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the form skandha as peaceful or not peaceful is entirely unobtainable, and likewise contemplate that the nature of the feeling, perception, formation, and consciousness skandhas as peaceful or not peaceful is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the eye ayatana as permanent or impermanent is entirely unobtainable, and likewise contemplate that the nature of the ear, nose, tongue, body, and mind ayatanas as permanent or impermanent is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.

“Although they contemplate that the nature of the eye ayatana as pleasurable or not pleasurable is entirely unobtainable, and likewise contemplate that the nature of the ear, nose, tongue, body, and mind ayatanas as pleasurable or not pleasurable is entirely unobtainable, they never relinquish the knowledge of all-knowing wisdom.”

Although one contemplates the nature of the eye ayatana and finds both self and non-self unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind ayatanas and finds both self and non-self unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye ayatana and finds both purity and impurity unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind ayatanas and finds both purity and impurity unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye ayatana and finds both emptiness and non-emptiness unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind ayatanas and finds both emptiness and non-emptiness unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye ayatana and finds both characteristics and the absence of characteristics unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind ayatanas and finds both characteristics and the absence of characteristics unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye ayatana and finds both aspiration and non-aspiration unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind ayatanas and finds both aspiration and non-aspiration unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye ayatana and finds both detachment and non-detachment unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind ayatanas and finds both detachment and non-detachment unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye ayatana and finds both quiescence and non-quiescence unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind ayatanas and finds both quiescence and non-quiescence unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both permanence and impermanence unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both permanence and impermanence unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both happiness and unhappiness unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both happiness and unhappiness unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both self and non-self unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both self and non-self unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both purity and impurity unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both purity and impurity unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both emptiness and non-emptiness unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both emptiness and non-emptiness unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both characteristics and the absence of characteristics unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both characteristics and the absence of characteristics unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both aspiration and non-aspiration unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both aspiration and non-aspiration unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both detachment and non-detachment unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both detachment and non-detachment unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form ayatana and finds both quiescence and non-quiescence unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma ayatanas and finds both quiescence and non-quiescence unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both permanence and impermanence unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both permanence and impermanence unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both happiness and unhappiness unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both happiness and unhappiness unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both self and non-self unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both self and non-self unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both purity and impurity unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both purity and impurity unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both emptiness and non-emptiness unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both emptiness and non-emptiness unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both characteristics and the absence of characteristics unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both characteristics and the absence of characteristics unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both aspiration and non-aspiration unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both aspiration and non-aspiration unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both detachment and non-detachment unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both detachment and non-detachment unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye dhatu and finds both quiescence and non-quiescence unobtainable, and likewise contemplates the nature of the ear, nose, tongue, body, and mind dhatus and finds both quiescence and non-quiescence unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both permanence and impermanence unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both permanence and impermanence unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both happiness and unhappiness unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both happiness and unhappiness unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both self and non-self unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both self and non-self unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both purity and impurity unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both purity and impurity unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both emptiness and non-emptiness unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both emptiness and non-emptiness unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both characteristics and the absence of characteristics unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both characteristics and the absence of characteristics unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both aspiration and non-aspiration unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both aspiration and non-aspiration unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both detachment and non-detachment unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both detachment and non-detachment unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the form dhatu and finds both quiescence and non-quiescence unobtainable, and likewise contemplates the nature of the sound, odor, taste, tangible-object, and dharma dhatus and finds both quiescence and non-quiescence unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye-consciousness dhatu and finds both permanence and impermanence unobtainable, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and finds both permanence and impermanence unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye-consciousness dhatu and finds both happiness and unhappiness unobtainable, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and finds both happiness and unhappiness unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye-consciousness dhatu and finds both self and non-self unobtainable, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and finds both self and non-self unobtainable, one nevertheless does not abandon the wisdom of omniscience.

Although one contemplates the nature of the eye-consciousness dhatu as pure or impure, both are unapprehensible, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as pure or impure, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the eye-consciousness dhatu as empty or nonempty, both are unapprehensible, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as empty or nonempty, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the eye-consciousness dhatu as having signs or signless, both are unapprehensible, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as having signs or signless, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the eye-consciousness dhatu as having wishes or wishless, both are unapprehensible, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as having wishes or wishless, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the eye-consciousness dhatu as secluded or not secluded, both are unapprehensible, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as secluded or not secluded, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the eye-consciousness dhatu as quiescent or not quiescent, both are unapprehensible, and likewise contemplates the nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as quiescent or not quiescent, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as permanent or impermanent, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as permanent or impermanent, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as pleasant or not pleasant, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as pleasant or not pleasant, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as self or non-self, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as self or non-self, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as pure or impure, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as pure or impure, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as empty or nonempty, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as empty or nonempty, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as having signs or signless, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as having signs or signless, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as having wishes or wishless, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as having wishes or wishless, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as secluded or not secluded, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as secluded or not secluded, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of eye-contact as quiescent or not quiescent, both are unapprehensible, and likewise contemplates the nature of ear-, nose-, tongue-, body-, and mind-contact as quiescent or not quiescent, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as permanent or impermanent, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as permanent or impermanent, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as pleasant or not pleasant, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as pleasant or not pleasant, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as self or non-self, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as self or non-self, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as pure or impure, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, these too are unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as empty or nonempty, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as empty or nonempty, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as having signs or signless, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as having signs or signless, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as having wishes or wishless, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as having wishes or wishless, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as secluded or not secluded, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as secluded or not secluded, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the feelings arising with eye-contact as condition as quiescent or not quiescent, both are unapprehensible, and likewise contemplates the nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as quiescent or not quiescent, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as permanent or impermanent, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as permanent or impermanent, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as pleasant or not pleasant, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as pleasant or not pleasant, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as self or non-self, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as self or non-self, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as pure or impure, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as pure or impure, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as empty or nonempty, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as empty or nonempty, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as having signs or signless, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as having signs or signless, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as having wishes or wishless, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as having wishes or wishless, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as secluded or not secluded, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as secluded or not secluded, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although one contemplates the nature of the earth dhatu as quiescent or not quiescent, both are unapprehensible, and likewise contemplates the nature of the water, fire, wind, space, and consciousness dhatus as quiescent or not quiescent, both are also unapprehensible, one nevertheless does not abandon the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether permanent or impermanent, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether permanent or impermanent, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether pleasant or unpleasant, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether pleasant or unpleasant, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether self or non-self, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether self or non-self, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether pure or impure, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether pure or impure, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether empty or non-empty, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether empty or non-empty, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether marked or signless, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether marked or signless, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether involving aspiration or aspirationless, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether involving aspiration or aspirationless, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether detached or not detached, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether detached or not detached, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

Although they contemplate that the nature of the causal condition, whether quiescent or not quiescent, is wholly unobtainable, and contemplate that the nature of the immediately antecedent condition, the object-condition, the dominant condition, and the dharmas arising from conditions, whether quiescent or not quiescent, is likewise wholly unobtainable, they nevertheless do not relinquish the wisdom of all-knowledge.

At that time, Purnamaitrayaniputra asked Sariputra:

“Venerable sir! For what reason does the Tathagata, the Worthy One, the Perfectly Enlightened One, permit the great bodhisattvas to enter the four dhyanas and the four formless absorptions, yet not permit them to remain there for long and allow their minds to become attached?”

Sariputra replied:

“Venerable sir! He does not permit the great bodhisattvas to become attached to the four dhyanas and the four formless absorptions or to be born among the long-lived gods. That is to say, the Tathagata, the Worthy One, the Perfectly Enlightened One, does not permit the great bodhisattvas to become attached to the four dhyanas and the four formless absorptions or to remain there for long. Why is this? Purnamaitrayaniputra! Because if they are born in the Desire Realm, they quickly perfect the wisdom of all-knowledge, whereas birth in the Form Realm or Formless Realm does not serve this purpose.”

Purnamaitrayaniputra then said to Sariputra:

“Venerable sir! The bodhisattvas are exceedingly rare and accomplish what is difficult to accomplish. That is, after abiding in excellent absorptions, the bodhisattvas relinquish them and return to undergo inferior states.

It is as though someone discovered a hidden treasure, took a precious jewel in his hand, and then cast it away. Later, upon seeing a seashell, he picked it up and brought it home. So too, the great bodhisattvas enter the tranquil and blissful four dhyanas and four formless absorptions, freely roaming or resting within them.

Afterward, they cast them aside and return to be born in the Desire Realm, undergoing all the inferior states of body and mind. Relying upon these, they cultivate generosity, pure morality, patient acceptance, diligence, dhyana, prajnaparamita, and boundless factors of enlightenment.

“Seeing this, the Buddha therefore permits the great bodhisattvas to be born among the long-lived gods, where for a long period they cultivate generosity, pure morality, patient acceptance, diligence, dhyana, prajnaparamita, and boundless factors of enlightenment, and thereby quickly attain the wisdom of all-knowledge.”

Purnamaitrayaniputra said to the Buddha:

“Blessed One! By speaking thus before the Blessed One, have I not made it clear that the Buddha is one who speaks truth, one who speaks the Dharma, and one capable of teaching the Dharma in accordance with the Dharma?”

The Buddha said to Purnamaitrayaniputra:

“Purnamaitrayaniputra! By speaking such words before me now, you have not made it clear that the Tathagata is one who speaks truth, one who speaks the Dharma, and one capable of teaching the Dharma in accordance with the Dharma. Why is this? Purnamaitrayaniputra! Because if bodhisattvas are born among the long-lived gods, they cannot cultivate such merits and cannot quickly attain the wisdom of all-knowledge.

“Furthermore, Purnamaitrayaniputra! When bodhisattvas enter the tranquil and blissful four dhyanas and four formless absorptions, they do not think: ‘Through these absorptions, I shall be born in the Form Realm or Formless Realm.’ Nor do they reflect: ‘Through the dhyanas and formless absorptions, I shall transcend the Form Realm and Formless Realm.’

“When bodhisattvas enter the tranquil and blissful four dhyanas and four formless absorptions, they seek only to develop sovereign supernormal powers so that they may bring abundant benefit to sentient beings. They also seek to discipline the heaviness and coarseness of body and mind so that they may cultivate and attain meritorious qualities.

“These great bodhisattvas enter the excellent absorptions, tranquil and blissful, and through skillful means assume bodies in the Desire Realm without losing those excellent absorptions. Therefore, the great bodhisattvas neither transcend the three realms nor become attached to them. Through skillful means, they assume bodies in the Desire Realm, benefit sentient beings, draw near to the Buddhas, and quickly realize the wisdom of all-knowledge.”

Then Purnamaitrayaniputra again said to the Buddha:

“Blessed One! Has not the wisdom of all-knowledge of the Tathagata, the Worthy One, the Perfectly Enlightened One, transcended the three realms?”

The Buddha said:

“Purnamaitrayaniputra! So it is! It is just as you say. The Tathagata has attained the wisdom of all-knowledge, which transcends the three realms and is no longer dependent upon them! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, do not permit the great bodhisattvas who abide in the perfection of dhyana to depart completely from the dharmas of the three realms.”

Purnamaitrayaniputra said to the Buddha:

“Blessed One! What principle do all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, contemplate when they permit the great bodhisattvas who seek to realize unsurpassed, perfect enlightenment to abide in the perfection of dhyana, yet do not permit them to depart completely from the dharmas of the three realms?”

The Buddha said to Purnamaitrayaniputra:

“Purnamaitrayaniputra! If great bodhisattvas who seek to realize unsurpassed, perfect enlightenment and abide in the perfection of dhyana were permitted by the Tathagata to transcend the three realms, they would then retreat from their bodhisattva vows and abide in the stage of a sravaka or pratyekabuddha. All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, see this circumstance. Therefore, they permit the great bodhisattvas who seek to realize unsurpassed, perfect enlightenment to abide in the perfection of dhyana, yet do not permit them to depart completely from the dharmas of the three realms. Thus, they do not abandon their original bodhisattva vows and retreat to abide in the stage of a sravaka or pratyekabuddha.

“Furthermore, Purnamaitrayaniputra! Only when the great bodhisattvas sit upon the seat of enlightenment and all their practices have been perfected should they ultimately relinquish the dharmas of the three realms. They thereby realize the wisdom of all-knowledge. Therefore, I say that the wisdom of all-knowledge transcends the three realms and is no longer dependent upon them.”

O Purna, Son of Maitrayani! Wherever a great bodhisattva is born, if he practices generosity, pure morality, patient endurance, diligence, meditative concentration, prajnaparamita, and the boundless other factors of enlightenment, and contemplates the profound principle of inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature,

emptiness of the self-nature of non-nature, and suchness, and so forth, then with regard to each and every one, he gives rise to a mind free from attachment and dedicates the merit toward attaining the knowledge of all modes.

By virtue of these causes and conditions, this bodhisattva gradually relinquishes the dharmas of the three realms and, step by step, draws near to the knowledge of all modes.

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