大般若波羅蜜多經

02

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, attains the four dhyanas, the four immeasurables, and the four formless absorptions. With respect to the nine successive absorptions, he is able to transcend their sequence, entering and emerging from them in both forward and reverse order, freely ranging at will—this is not the sphere of the shravakas or pratyekabuddhas. At times, that great bodhisattva enters the first dhyana; emerging from the first dhyana, he enters the absorption of cessation; emerging from the absorption of cessation, he enters the second dhyana; emerging from the second dhyana, he enters the absorption of cessation; emerging from the absorption of cessation, he enters the third dhyana;

emerging from the third dhyana, he enters the absorption of cessation; emerging from the absorption of cessation, he enters the fourth dhyana; emerging from the fourth dhyana, he enters the absorption of cessation; emerging from the absorption of cessation, he enters the absorption of the sphere of infinite space; emerging from the absorption of the sphere of infinite space, he enters the absorption of cessation; emerging from the absorption of cessation, he enters the absorption of the sphere of infinite consciousness; emerging from the absorption of the sphere of infinite consciousness, he enters the absorption of cessation; emerging from the absorption of cessation, he enters the absorption of the sphere of nothingness;

emerging from the absorption of the sphere of nothingness, he enters the absorption of cessation; emerging from the absorption of cessation, he enters the absorption of the sphere of neither perception nor non-perception; emerging from the absorption of the sphere of neither perception nor non-perception, he enters the absorption of cessation; emerging from the absorption of cessation, he enters the first dhyana.

Shariputra, this great bodhisattva, while practicing prajnaparamita, has attained skillful means regarding the various absorptions, transcends their sequence, and freely ranges among them; yet within them he is neither defiled nor attached.

Furthermore, Shariputra, there is a great bodhisattva who, although he has attained the four establishments 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; although he has attained the liberation gateways of emptiness, signlessness, and wishlessness; although he abides in the noble truths of suffering, its origin, its cessation, and the path; and although he has attained the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres, nevertheless does not appropriate the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the attainment of a pratyekabuddha.

While practicing prajnaparamita with skillful means, that great bodhisattva enables sentient beings to cultivate the four establishments 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; to cultivate the liberation gateways of emptiness, signlessness, and wishlessness; to abide in the noble truths of suffering, its origin, its cessation, and the path; to cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres; and to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, or the attainment of a pratyekabuddha.

Shariputra, although this great bodhisattva has cultivated the paramitas of giving, pure ethical conduct, patient acceptance, diligence, dhyana, and prajnaparamita; although he has abided in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

although he has abided in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of empty space, and the inconceivable realm; although he has cultivated all dharani gateways and samadhi gateways; although he has cultivated the Ground of Great Joy, the Ground Free from Defilement, 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 Ground of the Dharma Cloud; although he has cultivated the five kinds of eyes and the six superknowledges;

although he has cultivated the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; although he has cultivated the Dharma of never losing mindfulness and the nature of constant equanimity; and although he has cultivated the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, nevertheless he does not appropriate the attainment of unsurpassed awakening.

While practicing prajnaparamita with skillful means, that great bodhisattva enables sentient beings to cultivate giving, pure ethical conduct, patient acceptance, diligence, dhyana, and prajnaparamita, up to and including the cultivation of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, and to attain unsurpassed awakening.

Shariputra, the fruits of knowledge attained by all shravakas and pratyekabuddhas constitute the patient acceptance of a great bodhisattva.

Shariputra, you should know that only a great bodhisattva who abides on the Ground of Non-Retrogression and dwells in prajnaparamita is able to accomplish this.

Furthermore, Shariputra, there is a great bodhisattva who has long abided in giving, pure ethical conduct, patient acceptance, diligence, dhyana, and prajnaparamita, as well as immeasurable and boundless other qualities of a Buddha, thereby adorning and purifying the Heaven of Tushita.

Shariputra, you should know that this great bodhisattva will definitely attain unsurpassed awakening during this Fortunate Eon.

Furthermore, Shariputra, there is a great bodhisattva who, while practicing prajnaparamita, has attained the four dhyanas, the four immeasurables, and the four formless absorptions; has attained the four establishments 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; has cultivated the liberation gateways of emptiness, signlessness, and wishlessness; has cultivated the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres; has cultivated giving, pure ethical conduct, patient acceptance, diligence, dhyana, and prajnaparamita; has cultivated all dharani gateways and samadhi gateways;

has cultivated the grounds of a great bodhisattva; has cultivated the five kinds of eyes and the six superknowledges; has cultivated the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; has cultivated the Dharma of never losing mindfulness and the nature of constant equanimity; and has cultivated the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, yet at present has not directly comprehended the noble truths.

Shariputra, you should know that this great bodhisattva is bound to only one more life.

Furthermore, Shariputra, there is a great bodhisattva who cultivates giving, pure ethical conduct, patient acceptance, diligence, dhyana, and prajnaparamita; journeys throughout the worlds from one Buddha-field to another; adorns and purifies Buddha-fields; and establishes sentient beings in unsurpassed awakening.

Shariputra, that great bodhisattva must pass through immeasurable and innumerable great eons before attaining unsurpassed awakening.

Furthermore, Shariputra, there is a great bodhisattva who abides in giving, pure ethical conduct, patient acceptance, diligence, dhyana, and prajnaparamita; constantly and diligently benefits sentient beings; never utters meaningless words; and neither contemplates nor performs meaningless deeds with body or mind.

Furthermore, Shariputra, there is a great bodhisattva who cultivates the six paramitas, constantly and diligently benefits sentient beings, journeys from one Buddha-field to another, eliminates the three evil destinies for sentient beings, and through skillful means establishes them upon the paths leading to wholesome destinies.

Furthermore, Shariputra, there are great bodhisattvas who, though abiding in the six paramitas, always place the paramita of generosity foremost and cultivate it vigorously. They give all sentient beings whatever pleasing things they desire, never becoming indolent or neglectful. To all sentient beings who need food, they give food; who need drink, they give drink; who need vehicles, they give vehicles; who need clothing, they give clothing; who need flowers and incense, they give flowers and incense; who need necklaces, they give necklaces; who need dwellings, they give dwellings; who need beds and seats, they give beds and seats; who need bedding, they give bedding; who need lamps, they give lamps; who need money and grain, they give money and grain;

who need precious treasures, they give precious treasures; who need music and entertainment, they give music and entertainment; and who need attendants, they give attendants.

According to their needs, they joyfully bestow every kind of wealth upon them, leaving them with nothing lacking. Having given, they exhort them to cultivate the three paths to bodhi.

Furthermore, Shariputra, there are great bodhisattvas who, though abiding in the six paramitas, always place the paramita of pure morality foremost and cultivate it vigorously. Their bodily, verbal, and mental conduct is fully endowed with pure discipline. They exhort sentient beings likewise to cultivate such discipline so that they may swiftly perfect it.

Furthermore, Shariputra, there are great bodhisattvas who, though abiding in the six paramitas, always place the paramita of patient acceptance foremost and cultivate it vigorously. They forever abandon every angry state of mind. They exhort sentient beings likewise to cultivate such patient acceptance so that they may swiftly perfect it.

Furthermore, Shariputra, there are great bodhisattvas who, though abiding in the six paramitas, always place the paramita of diligence foremost and cultivate it vigorously. They fully cultivate all wholesome dharmas. They exhort sentient beings likewise to cultivate such diligence so that they may swiftly perfect it.

Furthermore, Shariputra, there are great bodhisattvas who, though abiding in the six paramitas, always place the paramita of meditative concentration foremost and cultivate it vigorously. They fully cultivate all excellent concentrations. They exhort sentient beings likewise to cultivate such excellent concentrations so that they may swiftly perfect them.

Furthermore, Shariputra, there are great bodhisattvas who, though abiding in the six paramitas, always place prajnaparamita foremost and cultivate it vigorously. They fully cultivate all wisdom. They exhort sentient beings likewise to cultivate such excellent wisdom so that they may swiftly perfect it.

Furthermore, Shariputra, there are great bodhisattvas who cultivate prajnaparamita and, through skillful means, manifest Buddha-bodies that enter everywhere throughout the hells and the realms of animals, ghosts, humans, and devas. They teach the true Dharma in the language of each kind of being, enabling them to attain supreme benefit and happiness.

Furthermore, Shariputra, there are great bodhisattvas who abide in the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. They manifest Buddha-bodies throughout innumerable Buddha-worlds in the ten directions and proclaim the true Dharma for sentient beings. They reverently make offerings to, honor, and praise the Buddhas, the World-Honored Ones.

In the presence of those Buddhas, they listen attentively to the true Dharma and purify Buddha-fields. Having contemplated everywhere the subtle, wondrous, and pure features of the supremely excellent Buddha-fields in the ten directions, they themselves establish Buddha-fields of unsurpassed adornment and purity. Within them, they establish great bodhisattvas bound to only one more birth, enabling them swiftly to attain their desired fruit of unsurpassed awakening.

Furthermore, Shariputra, there are great bodhisattvas who cultivate the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. They are endowed with the thirty-two marks of a great person and the eighty accompanying excellent characteristics, perfectly adorned. Their faculties are keen, acute, and utterly pure. When sentient beings see them, they all cherish and revere them and give rise to a pure mind. On this basis, the bodhisattvas exhort and instruct them in accordance with their aspirations, enabling them gradually to attain the nirvana of the Three Vehicles. Thus, Shariputra, great bodhisattvas who cultivate prajnaparamita should train in the purity of bodily, verbal, and mental conduct.

Furthermore, Shariputra, there are great bodhisattvas who cultivate the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Although their faculties become exceptionally lucid and acute, they do not rely upon them to exalt themselves and disparage others.

Furthermore, Shariputra, there are great bodhisattvas who, from the time they first arouse the aspiration until they attain the stage of nonretrogression, constantly abide in the paramitas of generosity and pure morality and never fall into the lower realms at any time.

Furthermore, Shariputra, there are great bodhisattvas who, from the time they first arouse the aspiration until they attain the stage of nonretrogression, never abandon the ten paths of wholesome karma.

Furthermore, Shariputra, there are great bodhisattvas who, abiding in the paramitas of generosity and pure morality, become wheel-turning monarchs endowed with the seven treasures. They teach and transform by means of the Dharma, never by what is contrary to the Dharma. They establish sentient beings in the ten wholesome paths and also give precious wealth to the poor and suffering.

Furthermore, Shariputra, there are great bodhisattvas who, abiding in the paramitas of generosity and pure morality, receive the karmic result of becoming wheel-turning monarchs for many hundreds of thousands of lifetimes. They encounter immeasurable hundreds of thousands of Buddhas and reverently make offerings to, honor, and praise every one of them without exception.

Furthermore, Shariputra, there are great bodhisattvas who abide in the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. They always serve as the illuminating light of Dharma for sentient beings blinded by wrong views. They also constantly illuminate themselves with this light and never abandon this illuminating Dharma until they attain unsurpassed awakening.

Shariputra, through these causes and conditions, the Buddha-dharmas constantly manifest in those great bodhisattvas. Therefore, Shariputra, great bodhisattvas who cultivate prajnaparamita should not give rise to any culpable karma of body, speech, or mind.

At that time, Shariputra addressed the Buddha: “World-Honored One, what is meant by great bodhisattvas having culpable bodily karma, culpable verbal karma, and culpable mental karma?”

The Buddha said to the Venerable Shariputra: “If a great bodhisattva gives rise to this thought, ‘This is my body,’ and consequently produces bodily karma; ‘These are my words,’ and consequently produces verbal karma; ‘This is my mind,’ and consequently produces mental karma—Shariputra, this is called a great bodhisattva having culpable bodily karma, culpable verbal karma, and culpable mental karma.

“Furthermore, Shariputra, great bodhisattvas who cultivate prajnaparamita do not apprehend a body or bodily karma, do not apprehend speech or verbal karma, and do not apprehend mind or mental karma.

“Furthermore, Shariputra, if great bodhisattvas cultivating prajnaparamita apprehend body, speech, and mind and their respective karma, they will immediately give rise to states of miserliness, misconduct, anger, indolence, distraction, and faulty wisdom. If they give rise to these states of mind, they are not called great bodhisattvas. Therefore, Shariputra, it is impossible for great bodhisattvas cultivating prajnaparamita to give rise to such thoughts.

“Furthermore, Shariputra, it is impossible for great bodhisattvas cultivating the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita to give rise to the three kinds of grossness pertaining to body, speech, and mind. Why is this? Shariputra, it is because great bodhisattvas who cultivate the six paramitas are able to purify every grossness of body, every grossness of speech, and every grossness of mind.”

At that time, Shariputra addressed the Buddha: “World-Honored One, how are great bodhisattvas able to purify the three kinds of grossness pertaining to body, speech, and mind?”

The Buddha said to the Venerable Sariputra: “Sariputra! When great bodhisattvas cultivate the six paramitas, they apprehend neither the body nor the body’s coarseness and heaviness; they apprehend neither speech nor speech’s coarseness and heaviness; they apprehend neither mind nor the mind’s coarseness and heaviness. Thus, Sariputra, when great bodhisattvas cultivate the six paramitas, they are able to purify the three kinds of coarseness and heaviness pertaining to body, speech, and mind.

“Furthermore, Sariputra, if, from the time a great bodhisattva first gives rise to the aspiration for enlightenment, he always delights in observing the ten wholesome courses of karma, never gives rise to the mind of a sravaka, and never gives rise to the mind of a pratyekabuddha, then toward all sentient beings he always gives rise to compassion, wishing to uproot their suffering, and always gives rise to loving-kindness, wishing to bestow happiness upon them. Sariputra! I also declare that such a great bodhisattva, through the exceptional power of his mind, is able to purify the three kinds of coarseness and heaviness pertaining to body, speech, and mind and to benefit sentient beings.

“Furthermore, Sariputra, there are great bodhisattvas who cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, thereby purifying the path to enlightenment.”

At that time, Sariputra addressed the Buddha: “World-Honored One! What is called the great bodhisattva’s path to enlightenment?”

The Buddha said to the Venerable Sariputra: “Sariputra! When great bodhisattvas cultivate the six paramitas, they apprehend neither bodily karma nor the body’s coarseness and heaviness; they apprehend neither verbal karma nor speech’s coarseness and heaviness; they apprehend neither mental karma nor the mind’s coarseness and heaviness. They do not apprehend the paramita of generosity; they do not apprehend the paramita of pure morality, the paramita of patient acceptance, the paramita of diligence, the paramita of meditative concentration, or prajnaparamita.

They do not apprehend a sravaka; they do not apprehend a pratyekabuddha; they do not apprehend a bodhisattva; and they do not apprehend a Tathagata. Sariputra! This is called the great bodhisattva’s path to enlightenment.

Why? Because on the path to enlightenment, nothing whatsoever is apprehended in any dharma.

“Furthermore, Sariputra, there are great bodhisattvas who cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita and proceed toward the path to enlightenment without anything being able to obstruct them.”

At that time, Sariputra addressed the Buddha: “World-Honored One! For what reasons are great bodhisattvas who cultivate the six paramitas able to proceed toward the path to enlightenment without anything being able to obstruct them?”

The Buddha said to the Venerable Sariputra: “Sariputra! When great bodhisattvas cultivate the six paramitas, they do not cling to form, nor do they cling to feeling, perception, formations, or consciousness. They do not cling to the eye ayatana, nor do they cling to the ear, nose, tongue, body, or mind ayatana.

They do not cling to the form ayatana, nor do they cling to the sound, odor, taste, tangible object, or dharma ayatana. They do not cling to the eye dhatu, nor do they cling to the ear, nose, tongue, body, or mind dhatu. They do not cling to the form dhatu, nor do they cling to the sound, odor, taste, tangible object, or dharma dhatu.

They do not cling to the eye-consciousness dhatu, nor do they cling to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. They do not cling to eye-contact, nor do they cling to ear-, nose-, tongue-, body-, or mind-contact. They do not cling to feelings produced with eye-contact as condition, nor do they cling to feelings produced with ear-, nose-, tongue-, body-, or mind-contact as condition.

They do not cling to the earth dhatu, nor do they cling to the water, fire, wind, space, or consciousness dhatu. They do not cling to dharmas produced by the causal condition, nor do they cling to dharmas produced by the immediately antecedent condition, the object condition, the dominant condition, or any other condition. They do not cling to ignorance, nor do they cling to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, distress, or affliction.

They do not cling to the paramita of generosity; they do not cling to the paramita of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita. They do not cling to inner emptiness, nor do they cling to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence.

They do not cling to suchness, nor do they cling to the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm. They do not cling to the four establishments of mindfulness, nor do they cling to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.

They do not cling to the Noble Truth of suffering, nor do they cling to the Noble Truths of the origin, cessation, or path. They do not cling to the four meditative concentrations, nor do they cling to the four immeasurables or the four formless concentrations. They do not cling to the eight liberations, nor do they cling to the eight spheres of mastery, the nine successive concentrations, or the ten totality spheres.

They do not cling to the Dharma gateway of liberation through emptiness, nor do they cling to the Dharma gateways of liberation through signlessness or wishlessness. They do not cling to any dharani Dharma gateway, nor do they cling to any samadhi Dharma gateway. They do not cling to the Ground of Supreme Joy, nor do they cling to the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Ground of the Dharma Cloud.

They do not cling to the five kinds of eyes, nor do they cling to the six superknowledges. They do not cling to the Buddha’s ten powers, nor do they cling to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha. They do not cling to the thirty-two marks of a great person, nor do they cling to the eighty subsidiary characteristics.

They do not cling to the Dharma of never forgetting, nor do they cling to the nature of perpetual equanimity. They do not cling to the knowledge of all, nor do they cling to the knowledge of the aspects of the path or the knowledge of all aspects. They do not cling to the fruit of stream-entry, nor do they cling to the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood.

They do not cling to any practice of a great bodhisattva. They do not cling to the fruit of the Buddhas’ unsurpassed enlightenment.

“Sariputra! For these reasons, the six paramitas cultivated by great bodhisattvas swiftly increase, and they proceed toward the path to enlightenment without anything being able to obstruct them.

“Furthermore, Sariputra, there are great bodhisattvas who abide in prajnaparamita. In order swiftly to perfect the knowledge of all-knowing wisdom and attain supreme knowledge, they close all gateways leading to perilous and evil destinations. They do not undergo the impoverished and lowly forms of rebirth among gods and humans; their faculties are complete and their appearance is dignified and handsome. Gods, humans, asuras, and others throughout the world all honor, revere, and make offerings to them.”

At that time, Sariputra addressed the Buddha: “World-Honored One! What does the supreme knowledge of these great bodhisattvas enable them to accomplish?”

The Buddha said to the Venerable Sariputra: “Sariputra! By perfecting this knowledge, these great bodhisattvas behold all the Tathagatas, Worthy Ones, Perfectly Enlightened Ones throughout innumerable Buddha-worlds in the ten directions and hear in full the True Dharma taught by those Buddhas. They universally behold all the assemblies of the Sangha of sravakas and bodhisattvas there, and they also behold the pure scenes and the adornments of merit in those lands.

Sariputra! Because these great bodhisattvas have perfected this knowledge, they do not give rise to the perception of a world, the perception of a Tathagata, the perception of the True Dharma, the perception of a bodhisattva, the perception of a sravaka, the perception of a pratyekabuddha, the perception of self, the perception of another, or the perception of a Buddha-land.

“Furthermore, Sariputra, through this knowledge, although great bodhisattvas practice the paramita of generosity, they do not apprehend the paramita of generosity. Although they practice the paramitas of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, they do not apprehend the paramitas of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita.”

Because of this wisdom, the great bodhisattvas, though abiding in inner emptiness, do not apprehend inner emptiness; though abiding in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the nonexistence of intrinsic nature, they do not apprehend outer emptiness through to the emptiness of the nonexistence of intrinsic nature.

Because of this wisdom, the great bodhisattvas, though abiding in suchness, do not apprehend suchness; though abiding in the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm, they do not apprehend the dharma realm through to the inconceivable realm.

Because of this wisdom, the great bodhisattvas, though cultivating the four foundations of mindfulness, do not apprehend the four foundations of mindfulness; though cultivating the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, they do not apprehend the four right abandonments through to the eightfold noble path.

Because of this wisdom, the great bodhisattvas, though abiding in the noble truth of suffering, do not apprehend the noble truth of suffering; though abiding in the noble truths of the origin, cessation, and path, they do not apprehend the noble truths of the origin, cessation, and path.

Because of this wisdom, the great bodhisattvas, though cultivating the four dhyanas, do not apprehend the four dhyanas; though cultivating the four immeasurables and the four formless concentrations, they do not apprehend the four immeasurables or the four formless concentrations.

Because of this wisdom, the great bodhisattvas, though cultivating the eight liberations, do not apprehend the eight liberations; though cultivating the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, they do not apprehend the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality.

Because of this wisdom, the great bodhisattvas, though cultivating the gateway to liberation through emptiness, do not apprehend the gateway to liberation through emptiness; though cultivating the gateways to liberation through signlessness and wishlessness, they do not apprehend the gateways to liberation through signlessness or wishlessness.

Because of this wisdom, the great bodhisattvas, though cultivating all dharani gateways, do not apprehend any dharani gateway; though cultivating all samadhi gateways, they do not apprehend any samadhi gateway.

Because of this wisdom, the great bodhisattvas, though cultivating the Ground of Great Joy, do not apprehend the Ground of Great Joy; though cultivating the Ground of Stainlessness, the Ground of Luminousness, 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 do not apprehend the Ground of Stainlessness through to the Dharma-Cloud Ground.

Because of this wisdom, the great bodhisattvas, though cultivating the five kinds of eyes, do not apprehend the five kinds of eyes; though cultivating the six superknowledges, they do not apprehend the six superknowledges.

Because of this wisdom, the great bodhisattvas, though cultivating the ten powers of a Buddha, do not apprehend the ten powers of a Buddha; though cultivating the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, they do not apprehend the four fearlessnesses through to the eighteen unique qualities of a Buddha.

Because of this wisdom, the great bodhisattvas, though cultivating the thirty-two marks of a great being, do not apprehend the thirty-two marks of a great being; though cultivating the eighty subsidiary characteristics, they do not apprehend the eighty subsidiary characteristics.

Because of this wisdom, the great bodhisattvas, though cultivating the Dharma of never forgetting, do not apprehend the Dharma of never forgetting; though cultivating the nature of constant equanimity, they do not apprehend the nature of constant equanimity.

Because of this wisdom, the great bodhisattvas, though cultivating the knowledge of all things, do not apprehend the knowledge of all things; though cultivating the knowledge of the aspects of the paths and the knowledge of all aspects, they do not apprehend the knowledge of the aspects of the paths or the knowledge of all aspects.

Because of this wisdom, the great bodhisattvas, though cultivating all the practices of great bodhisattvas, do not apprehend any practice of great bodhisattvas; though cultivating the unsurpassed perfect enlightenment of the Buddhas, they do not apprehend the unsurpassed perfect enlightenment of the Buddhas.

Shariputra! This is called a great bodhisattva's accomplishment of supreme wisdom. By accomplishing this wisdom, great bodhisattvas can swiftly perfect all the qualities of a Buddha. Although they can perfect all the qualities of a Buddha, they neither cling to nor grasp any dharma, because the nature of all dharmas is empty.

Furthermore, Shariputra! There are great bodhisattvas who cultivate generosity, pure morality, patient acceptance, diligence, dhyana, and prajnaparamita, and attain the five purified eyes. What are the five? They are the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye.

At that time, Shariputra addressed the Buddha: “Blessed One! How does a great bodhisattva attain the purified physical eye?”

The Buddha told the Venerable Shariputra: “Shariputra! Some great bodhisattvas who attain the purified physical eye can see clearly for one hundred yojanas; some great bodhisattvas who attain the purified physical eye can see clearly for two hundred yojanas; some great bodhisattvas who attain the purified physical eye can see clearly for three hundred yojanas; some great bodhisattvas who attain the purified physical eye can see clearly for four hundred, five hundred, six hundred, and up to one thousand yojanas; some great bodhisattvas who attain the purified physical eye can see clearly throughout the continent of Jambudvipa; some great bodhisattvas who attain the purified physical eye can see clearly throughout two great continents;

some great bodhisattvas who attain the purified physical eye can see clearly throughout three great continents; some great bodhisattvas who attain the purified physical eye can see clearly throughout four great continents; some great bodhisattvas who attain the purified physical eye can see clearly throughout a small chiliocosm; some great bodhisattvas who attain the purified physical eye can see clearly throughout a medium chiliocosm; and some great bodhisattvas who attain the purified physical eye can see clearly throughout a great chiliocosm.

“Shariputra! This is how a great bodhisattva attains the purified physical eye.”

At that time, Shariputra again addressed the Buddha: “Blessed One! How does a great bodhisattva attain the purified divine eye?”

The Buddha told the Venerable Shariputra: “Shariputra! Great bodhisattvas who attain the purified divine eye can see all the gods in the realm of the Four Great Kings; whatever they see with the divine eye, they also know as it truly is. They can see all the gods of the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformation, and the Heaven of Freely Enjoying the Transformations of Others; whatever they see with the divine eye, they also know as it truly is.

“Great bodhisattvas who attain the purified divine eye can see all the gods of the Brahma Host Heaven; whatever they see with the divine eye, they also know as it truly is. They can see all the gods of the Brahma Ministers Heaven, the Brahma Assembly Heaven, and the Great Brahma Heaven; whatever they see with the divine eye, they also know as it truly is.

“Great bodhisattvas who attain the purified divine eye can see all the gods of the Light Heavens; whatever they see with the divine eye, they also know as it truly is. They can see all the gods of the Heaven of Limited Light, the Heaven of Immeasurable Light, and the Heaven of Ultimate Radiant Purity; whatever they see with the divine eye, they also know as it truly is.

“Great bodhisattvas who attain the purified divine eye can see all the gods of the Pure Heavens; whatever they see with the divine eye, they also know as it truly is. They can see all the gods of the Heaven of Limited Purity, the Heaven of Immeasurable Purity, and the Heaven of Pervasive Purity; whatever they see with the divine eye, they also know as it truly is.

“Great bodhisattvas who attain the purified divine eye can see all the gods of the Expansive Heavens; whatever they see with the divine eye, they also know as it truly is. They can see all the gods of the Heaven of Limited Expanse, the Heaven of Immeasurable Expanse, and the Heaven of Abundant Fruit; whatever they see with the divine eye, they also know as it truly is.”

The great bodhisattvas who have attained the purified divine eye are able to see all the non-percipient sentient beings in the heavens; whatever is seen by the divine eye, they also know as it truly is.

The great bodhisattvas who have attained the purified divine eye are able to see all beings in the Aviha Heaven; whatever is seen by the divine eye, they also know as it truly is. They are able to see all beings in the Atapa Heaven, the Sudrisha Heaven, the Sudarshana Heaven, and the Akanishtha Heaven; whatever is seen by the divine eye, they also know as it truly is.

Shariputra! There are things seen by the divine eye attained by a great bodhisattva that none of the devas, from those in the Heaven of the Four Great Kings up to those in the Akanishtha Heaven, can see or know, even though they too have attained the divine eye.

Shariputra! The great bodhisattvas who have attained the purified divine eye are able to see and also to know as they truly are the various sentient beings who die here and are born elsewhere throughout countless worlds in the ten directions.

Shariputra! In this way, a great bodhisattva attains the purified divine eye.

At that time, Shariputra again addressed the Buddha: “Blessed One! How does a great bodhisattva attain the purified wisdom eye?”

The Buddha told the Venerable Shariputra: “Shariputra! The great bodhisattvas who have attained the purified wisdom eye do not see any conditioned or unconditioned dharma; they do not see any tainted or untainted dharma; they do not see any mundane or supramundane dharma; they do not see any culpable or blameless dharma; they do not see any defiled or purified dharma; they do not see any material or immaterial dharma; they do not see any resistant or nonresistant dharma; they do not see any past, future, or present dharma; they do not see any dharma bound to the Desire Realm, bound to the Form Realm, or bound to the Formless Realm; they do not see any wholesome, unwholesome, or indeterminate dharma;

they do not see any dharma to be abandoned through seeing, to be abandoned through cultivation, or not to be abandoned; they do not see any dharma of one in training, beyond training, or neither in training nor beyond training.

Thus, even the intrinsic nature or distinctions of all dharmas are not seen.

“Shariputra! Having attained the purified wisdom eye, this great bodhisattva, with regard to all dharmas, neither sees nor does not see; neither hears nor does not hear; neither knows nor does not know; neither comprehends nor does not comprehend.

“Shariputra! In this way, a great bodhisattva attains the purified wisdom eye.”

At that time, Shariputra again addressed the Buddha: “Blessed One! How does a great bodhisattva attain the purified Dharma eye?”

The Buddha told the Venerable Shariputra: “Shariputra! The great bodhisattvas who have attained the purified Dharma eye are able to know as they truly are the distinctions among the various kinds of pudgalas. To know as they truly are means knowing: this one is a follower through faith; this one is a follower of the Dharma; this one practices signlessness; this one abides in emptiness; this one abides in signlessness; and this one abides in wishlessness.

They also know as it truly is: through the gateway to liberation of emptiness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one permanently abandons the three fetters and attains the fruit of stream-entry.

Identity view, attachment to precepts and observances, and doubt are called the three fetters. Further, through initially attaining the path of cultivation, this one attenuates greed and hatred in the Desire Realm and attains the fruit of once-returning. Further, through the superior degree of the path of cultivation, this one completely extinguishes greed and hatred in the Desire Realm and attains the fruit of non-returning.

Further, through the increasingly exalted path of cultivation, this one completely extinguishes the five higher fetters and attains arhatship. Craving for the Form Realm, craving for the Formless Realm, ignorance, conceit, and restlessness are the five higher fetters.

“They also know as it truly is: through the gateway to liberation of signlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one permanently abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, this one attenuates greed and hatred in the Desire Realm and attains the fruit of once-returning. Further, through the superior degree of the path of cultivation, this one completely extinguishes greed and hatred in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, this one completely extinguishes the five higher fetters and attains arhatship.

“They also know as it truly is: through the gateway to liberation of wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one permanently abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, this one attenuates greed and hatred in the Desire Realm and attains the fruit of once-returning. Further, through the superior degree of the path of cultivation, this one completely extinguishes greed and hatred in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, this one completely extinguishes the five higher fetters and attains arhatship.

“They also know as it truly is: through the gateways to liberation of emptiness and signlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one permanently abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, this one attenuates greed and hatred in the Desire Realm and attains the fruit of once-returning. Further, through the superior degree of the path of cultivation, this one completely extinguishes greed and hatred in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, this one completely extinguishes the five higher fetters and attains arhatship.

“They also know as it truly is: through the gateways to liberation of emptiness and wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one permanently abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, this one attenuates greed and hatred in the Desire Realm and attains the fruit of once-returning. Further, through the superior degree of the path of cultivation, this one completely extinguishes greed and hatred in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, this one completely extinguishes the five higher fetters and attains arhatship.

“They also know as it truly is: through the gateways to liberation of signlessness and wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one permanently abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, this one attenuates greed and hatred in the Desire Realm and attains the fruit of once-returning. Further, through the superior degree of the path of cultivation, this one completely extinguishes greed and hatred in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, this one completely extinguishes the five higher fetters and attains arhatship.

“They also know as it truly is: through the gateways to liberation of emptiness, signlessness, and wishlessness, this one gives rise to the five faculties; through the five faculties, this one gives rise to uninterrupted concentration; through uninterrupted concentration, this one gives rise to the knowledge and vision of liberation; through the knowledge and vision of liberation, this one permanently abandons the three fetters and attains the fruit of stream-entry.

Further, through initially attaining the path of cultivation, this one attenuates greed and hatred in the Desire Realm and attains the fruit of once-returning. Further, through the superior degree of the path of cultivation, this one completely extinguishes greed and hatred in the Desire Realm and attains the fruit of non-returning. Further, through the increasingly exalted path of cultivation, this one completely extinguishes the five higher fetters and attains arhatship.

“Shariputra! In this way, a great bodhisattva attains the purified Dharma eye.

“Furthermore, Shariputra! The great bodhisattvas who have attained the purified Dharma eye are able to know as it truly is: this is a particular kind of pudgala who, through the gateways to liberation of emptiness, signlessness, and wishlessness, gives rise to the five faculties; through the five faculties, gives rise to uninterrupted concentration; through uninterrupted concentration, gives rise to the knowledge and vision of liberation; and through the knowledge and vision of liberation, is able to know as it truly is that all dharmas arising from aggregation are subject to destruction. By knowing in this way, this one attains the five excellent faculties, abandons all afflictions, and successively realizes the fruit of a pratyekabuddha.

“Shariputra! In this way, a great bodhisattva attains the purified Dharma eye.”

Furthermore, Śāriputra, great bodhisattvas who attain the purified Dharma-eye can know in accordance with reality: This great bodhisattva has only recently generated the aspiration and begun to cultivate the perfection of giving; through cultivating the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, and through perfecting the faculty of faith, the faculty of diligence, and skillful means, this bodhisattva deliberately considers where to take birth in order to increase wholesome dharmas.

This great bodhisattva may be born into a great kshatriya family, a great brahmin family, a great householder family, or a great lay family; or may be born among the gods in the realm of the Four Great Heavenly Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Manifestation, or the Heaven of Mastery over Others’ Manifestations. In these places, the bodhisattva brings sentient beings to maturity and, in accordance with their inclinations, is able to bestow upon them every kind of excellent requisite they desire; is also able to adorn and purify Buddha-fields; and also reverently makes offerings of every kind of excellent requisite to the Buddhas, the Blessed Ones, honoring and praising them.

This bodhisattva does not fall back to the stages of the śrāvakas or pratyekabuddhas and, until attaining unsurpassed awakening, never retreats.

Śāriputra, in this way a great bodhisattva attains the purified Dharma-eye.

Furthermore, Śāriputra, great bodhisattvas who attain the purified Dharma-eye can see and know in accordance with reality: This great bodhisattva has received a prediction of unsurpassed awakening; this great bodhisattva is now receiving a prediction of unsurpassed awakening; this great bodhisattva will receive a prediction of unsurpassed awakening; this great bodhisattva has attained non-retrogression from unsurpassed awakening; this great bodhisattva may still regress from unsurpassed awakening; this great bodhisattva has reached the stage of non-retrogression; this great bodhisattva has not yet reached the stage of non-retrogression; this great bodhisattva’s supernormal powers have been perfected; this great bodhisattva’s supernormal powers have not yet been perfected;

because this great bodhisattva’s supernormal powers have been perfected, this bodhisattva can travel to innumerable Buddha-worlds throughout the ten directions and reverently make offerings to, honor, and praise all Tathagatas, Arhats, Perfectly Awakened Ones, and the assemblies of great bodhisattvas; because this great bodhisattva’s supernormal powers have not yet been perfected, this bodhisattva cannot travel to innumerable Buddha-worlds throughout the ten directions and reverently make offerings to, honor, and praise all Tathagatas, Arhats, Perfectly Awakened Ones, and the assemblies of great bodhisattvas; this great bodhisattva has attained supernormal powers; this great bodhisattva has not yet attained supernormal powers;

this great bodhisattva has attained patient acceptance of the non-arising of dharmas; this great bodhisattva has not yet attained patient acceptance of the non-arising of dharmas; this great bodhisattva has attained superior faculties; this great bodhisattva has not yet attained superior faculties; this great bodhisattva has adorned and purified a Buddha-field; this great bodhisattva has not yet adorned and purified a Buddha-field; this great bodhisattva has brought sentient beings to maturity; this great bodhisattva has not yet brought sentient beings to maturity; this great bodhisattva has attained the great vow; this great bodhisattva has not yet attained the great vow; this great bodhisattva has been praised by the Buddhas; this great bodhisattva has not yet been praised by the Buddhas;

this great bodhisattva has drawn near to the Buddhas; this great bodhisattva has not yet drawn near to the Buddhas; this great bodhisattva’s lifespan is immeasurable; this great bodhisattva’s lifespan is measurable; when this great bodhisattva attains unsurpassed awakening, the Sangha of bhikṣus will be immeasurable; when this great bodhisattva attains unsurpassed awakening, the Sangha of bhikṣus will be of measurable size; when this great bodhisattva attains unsurpassed awakening, there will be a Bodhisattva Sangha; when this great bodhisattva attains unsurpassed awakening, there will be no Bodhisattva Sangha; this great bodhisattva devotes himself to practices benefiting others; this great bodhisattva devotes himself to practices benefiting himself;

this great bodhisattva encounters difficulties in the cultivation of ascetic practices; this great bodhisattva encounters no difficulties in the cultivation of ascetic practices; this great bodhisattva is bound to only one more life; this great bodhisattva is bound to many more lives; this great bodhisattva has assumed the final body; this great bodhisattva has not yet assumed the final body; this great bodhisattva has sat upon the wondrous seat of awakening; this great bodhisattva has not yet sat upon the wondrous seat of awakening; this great bodhisattva has no Māras coming to cause disturbance; this great bodhisattva has Māras coming to cause disturbance.

Śāriputra, in this way a great bodhisattva attains the purified Dharma-eye.

At that time, Śāriputra again addressed the Buddha: “Blessed One, how does a great bodhisattva attain the purified Buddha-eye?”

The Buddha said to the Venerable Śāriputra: “Śāriputra, great bodhisattvas, with their aspiration for awakening uninterrupted, enter the diamond-like samādhi, attain the knowledge of all aspects, and perfect the Buddha’s ten powers, four fearlessnesses, four unhindered analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and immeasurable, boundless, inconceivable, and excellent qualities.

At that time, they perfect the liberated Buddha-eye, which is unobstructed and unimpeded. By attaining the purified Buddha-eye in this way, these great bodhisattvas transcend the sphere of wisdom of all śrāvakas and pratyekabuddhas. There is nothing they do not see, nothing they do not hear, nothing they do not know, and nothing they do not fully understand; with regard to all dharmas, they see every characteristic.

“Śāriputra, in this way a great bodhisattva attains the purified Buddha-eye.

“Śāriputra, great bodhisattvas who wish to attain unsurpassed awakening must attain the purified Buddha-eye.

“Śāriputra, if great bodhisattvas wish to attain the five purified eyes, they should diligently cultivate the perfections of giving, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita. Why is this? Śāriputra, these six perfections encompass all purified wholesome dharmas: the wholesome dharmas of śrāvakas, the wholesome dharmas of pratyekabuddhas, the wholesome dharmas of bodhisattvas, and the wholesome dharmas of Tathagatas. Śāriputra, if one were to ask directly, ‘What Dharma can encompass all wholesome dharmas?’ one should immediately reply, ‘It is profound prajnaparamita.’ Why is this? Śāriputra, profound prajnaparamita is the mother who gives birth to and nurtures all wholesome dharmas.

It can give rise to and nurture the perfections of giving, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, as well as the five eyes and immeasurable, boundless, inconceivable, and excellent qualities.

“Śāriputra, if great bodhisattvas wish to attain these five purified eyes, they should train in prajnaparamita. Śāriputra, if great bodhisattvas wish to attain unsurpassed awakening, they should train in these five purified eyes. Śāriputra, if great bodhisattvas constantly train in these five purified eyes, they will certainly attain unsurpassed awakening.”

Fascicle 08

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