大寶積經

The Buddha further said to Venerable Sariputra: “How does a great bodhisattva accept with faith, reverently uphold with purity and without doubt, and become ever more joyful and delighted, giving rise to a sense of wonder regarding the inconceivable powers of wisdom of the Tathagata?

“O Sariputra! All Buddhas, Tathagatas, possess these ten powers. Because the Tathagata has perfected the ten powers, the Perfectly and Completely Enlightened One, in the midst of the great assembly, rightly utters the lion’s roar and declares himself to occupy the station of the Great and Honored Sage. He turns the pure Dharma wheel, which no being in any world—whether a deva, Mara, Brahma, sramana, or brahmin—is able to turn in accordance with the Dharma.

“O Sariputra! What are called the ten powers of the Tathagata? First, the power of wisdom that knows what is possible and what is impossible; second, the power of wisdom that knows karmic results; third, the power of wisdom that knows the various inclinations of beings; fourth, the power of wisdom that knows the various dispositions of beings; fifth, the power of wisdom that knows the various faculties of beings; sixth, the power of wisdom that knows all paths leading everywhere; seventh, the power of wisdom that knows the defilement and purification of meditative absorptions, liberations, samadhis, and attainments; eighth, the power of wisdom that directly realizes the recollection of former lives; ninth, the power of wisdom that directly realizes death and rebirth;

and tenth, the power of wisdom that directly realizes the exhaustion of the outflows.

“What is the Tathagata’s power of wisdom that knows what is possible and what is impossible?

“O Sariputra! The Tathagata knows in accordance with reality that what is possible is possible, and he knows in accordance with reality that what is impossible is impossible.

“What is possible, and what is impossible?

“O Sariputra! The impossible is that which cannot occur. It is utterly impossible that evil bodily conduct, evil verbal conduct, and evil mental conduct could bring about results that are pleasing, delightful, lovable, and agreeable.

“The possible is that which can occur. It is possible that evil bodily conduct, evil verbal conduct, and evil mental conduct bring about results that are displeasing, painful, unlovable, and disagreeable.

“Moreover, O Sariputra! The impossible is that which cannot occur. It is utterly impossible that excellent bodily conduct, excellent verbal conduct, and excellent mental conduct could bring about results that are displeasing, painful, unlovable, and disagreeable.

“The possible is that which can occur. It is possible that excellent bodily conduct, excellent verbal conduct, and excellent mental conduct bring about results that are pleasing, delightful, lovable, and agreeable.

“Moreover, O Sariputra! The impossible is that which cannot occur. That is, it is utterly impossible for stinginess and greed to bring about great wealth; for violations of the precepts to result in birth among humans or devas; for anger and hatred to bring about a handsome and well-formed body; for indolence to lead to meditative absorption; for distraction to lead to entry into right concentration; or for evil wisdom to bring about the complete cessation of the continuing habitual tendencies.

“The possible is that which can occur. That is, it is possible for stinginess and greed to bring about poverty; for violations of the precepts to result in birth among hell beings, animals, or hungry ghosts; for anger and hatred to bring about an ugly appearance; for indolence to prevent the attainment of meditative absorption; for a distracted mind to prevent entry into right concentration; and for evil wisdom to prevent the complete cessation of the continuing habitual tendencies.

“Moreover, O Sariputra! The impossible is that which cannot occur. That is, it is utterly impossible for generosity to bring about poverty; for observance of the precepts to result in falling into the lower realms; for patience to bring about ugliness; for right effort to prevent the attainment of meditative absorption; for one-pointedness of mind to prevent entry into right concentration; or for noble wisdom to prevent the complete cessation of the continuing habitual tendencies.

“The possible is that which can occur. That is, it is possible for generosity to bring about great wealth; for observance of the precepts to result in birth among humans or devas; for patience to bring about a handsome and well-formed body; for right effort to lead to the attainment of meditative concentration; and for noble wisdom to bring about the complete cessation of the continuing habitual tendencies.

“Moreover, O Sariputra! The impossible is that which cannot occur. That is, it is utterly impossible for killing living beings to bring about longevity; for stealing and plundering to bring about great wealth; or for sexual misconduct to bring about a chaste and virtuous wife.

“The possible is that which can occur. That is, it is possible for killing living beings to bring about the result of a short life; for stealing and plundering to bring about the result of poverty; and for sexual misconduct to bring about the result of having an unchaste and unvirtuous wife.

“Moreover, the impossible is that which cannot occur. It is utterly impossible for one who abstains from killing living beings to experience the result of a short life; for one who abstains from stealing to experience the result of poverty; or for one who abstains from sexual misconduct to experience the result of having an unchaste and unvirtuous wife.

“The possible is that which can occur. It is possible for one who abstains from killing living beings to experience the result of longevity; for one who abstains from stealing to experience the result of great wealth; and for one who abstains from sexual misconduct to experience the result of having a chaste and virtuous wife.

“O Sariputra! I shall now briefly explain all such possibilities and impossibilities concerning wholesome and unwholesome paths of karma, in order to reveal their essential meaning.

“It is impossible for one who speaks falsely not to experience the result of being slandered; it is possible for such a person to experience that result. It is impossible for one who abstains from false speech to experience the result of being slandered; it is possible for such a person not to experience that result.

“It is impossible for one who engages in divisive speech to experience the result of having a harmonious retinue; it is possible for such a person not to experience that result. It is impossible for one who abstains from divisive speech to experience the result of having a scattered retinue; it is possible for such a person to experience the result of having a harmonious retinue.

“It is impossible for one who engages in harsh speech always to hear pleasing sounds; it is possible for such a person to hear displeasing sounds. It is impossible for one who abstains from harsh speech to experience the result of hearing displeasing sounds; it is possible for such a person to hear pleasing sounds.

“It is impossible for one who engages in frivolous speech to have everyone believe and accept his instructions; it is possible for others not to believe and accept them. It is impossible for one who abstains from frivolous speech to experience the result of having others disbelieve and reject his instructions; it is possible for his instructions to be believed and accepted.

“It is impossible for a covetous person to experience the result of having his possessions remain undiminished; it is possible for him to experience the result of their dissipation and loss. It is impossible for one who is free from covetousness to experience the result of his possessions being dissipated and lost; it is possible for him to experience the result of their remaining undiminished.

“It is impossible for one who harbors anger and hatred not to fall into the lower realms; it is possible for him to fall into them. It is impossible for one who is free from anger and hatred not to be born in a good realm; it is possible for him to be born there.

“It is impossible for one who holds wrong views and accepts the causes associated with wrong views to attain the Path; it is possible for him not to attain the Path. It is impossible for one who holds right view and accepts the causes associated with right view not to attain the noble Path; it is possible for him to attain the noble Path.

“It is impossible for one who commits an offense of immediate retribution to have a peaceful mind; it is possible for his mind to be disturbed. It is impossible for one whose conduct in the precepts is pure to have a disturbed mind; it is possible for his mind to be peaceful.

“It is impossible for one who entertains the conception that there is something to be attained to gain concordant acceptance; it is possible for him not to gain concordant acceptance. It is impossible for one who faithfully understands the Dharma of emptiness not to gain concordant acceptance; it is possible for him to gain concordant acceptance.

“It is impossible for one who has committed an evil deed to attain peace of mind; it is possible for him not to attain peace of mind.

“It is impossible for one who gathers and concentrates the mind not to attain peace of mind; it is possible for him to attain it.

“It is impossible for a woman to become a Wheel-Turning King, Sakra, Lord of the Devas, or a Brahma King. It is possible for a man to become one.

“It is impossible for a woman to appear in the world as a Buddha. It is possible for her to become a Buddha after transforming her female body.

“It is impossible for a person at the stage of the eighth acceptance to emerge from concentration before realizing the first fruition. It is possible for that person to emerge after realizing the fruition.

“It is impossible for one who has entered the stream of the noble ones still to undergo an eighth birth in samsara. It is possible for such a person to enter nirvana in the very body composed of these skandhas.”

If a Once-returner were to undergo a third birth in samsara, that would be impossible. If, in these very skandhas of the body, one were to enter nirvana, that would be possible.

If a Non-returner were to be born here again, that would be impossible. If one were to enter nirvana in that other realm, that would be possible.

If an arhat were again to continue in birth, that would be impossible. If one no longer continued in birth, that would be possible.

If noble beings were still to seek false teachers and accept false teachings, that would be impossible. If they neither sought false teachers nor accepted false teachings, that would be possible.

If a bodhisattva who had attained the patient acceptance of the non-arising of dharmas were to regress, that would be impossible. If that bodhisattva were certain to attain unsurpassed bodhi without ever regressing, that would be possible.

Moreover, Shariputra, the impossible is that which has no basis for acceptance, while the possible is that which has a basis for acceptance.

If bodhisattvas, seated at the place of enlightenment, were to rise before realizing bodhi, that would be impossible. If bodhisattvas, seated at the place of enlightenment, were to rise after realizing the Buddha Way, that would be possible.

If the habitual tendencies of the Tathagatas were still to continue, that would be impossible. That the habitual tendencies of all Tathagatas have been extinguished forever is possible.

If it were said that the Tathagata’s wisdom still encounters obstructions, that would be impossible. That the Buddha’s wisdom is unobstructed is possible.

If anyone could see the crown of the Tathagata’s head, that would be impossible. That no one can see the crown of the Buddha’s head is possible.

If anyone could know the state in which the Tathagata’s mind abides, that would be impossible. That it cannot be known is possible.

If it were said that an unsettled mind could be found in the Tathagata, that would be impossible. That the Buddha’s mind always abides in right concentration is possible.

If the Buddhas, the Tathagatas, were to speak words that are not true, that would be impossible. That the Buddhas speak what is genuine, true, factual, and never otherwise is possible.

If the Buddhas still possessed faults, that would be impossible. That, because they are free from faults, they are called Buddhas and Bhagavats is possible.

The same should be said of the four fearlessnesses and the eighteen exclusive qualities.

Moreover, Shariputra, the impossible is that which has no basis for acceptance. Thus, if it were said that the Tathagata’s knowledge and vision of the present world were obstructed, that would be impossible.

The possible is that which has a basis for acceptance. That the knowledge and vision of the Tathagata, the Buddha, the Bhagavat, concerning the present world are entirely unhindered and unobstructed is possible.

– Shariputra, this is called the Tathagata’s power of knowledge concerning the possible and the impossible. It is inconceivable, immeasurable, and boundless. Just as space has no boundary or limit, so too the Tathagata’s power of knowledge concerning the possible and the impossible has no boundary or limit.

If anyone wished to seek the limit of the Tathagata’s power of knowledge concerning the possible and the impossible, that person would be no different from one who sought the limit of space.

– Shariputra, when a great bodhisattva hears that the Tathagata’s inconceivable power of knowledge concerning the possible and the impossible is like space, and then faithfully accepts, reverently upholds, and serves it with purity and without doubt, that bodhisattva becomes still more delighted and joyful and gives rise to a sense of wonder.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“The space of the ten directions is boundlessly vast;

Knowledge of the possible and impossible is likewise boundless.

Having rightly known the possible and impossible,

He extensively expounds the wondrous Dharma to the assembly.

Those endowed with faculties capable of liberation—

Only after knowing their practices does the Buddha teach them.

Those without faculties capable of liberation—

Having known this through his wisdom, he leaves them aside.

Even if space itself could be shaken,

And the great earth in all ten directions simultaneously disintegrated,

The Buddha’s power of knowledge concerning the possible and impossible

Would remain true to reality, unmoved and unshaken.

– Shariputra, this is the first power of the Tathagata: the power of knowledge concerning the possible and the impossible. Because he has perfected this power, the Tathagata, the Perfectly Enlightened One, rightly utters the lion’s roar amid the great assembly, proclaiming himself the Great Sage who turns the great Dharma wheel, which no one in any world—whether shramana, brahmin, Mara, Brahma, or any other—can turn in accordance with the Dharma.

What is the Tathagata’s power of knowledge concerning karma and its results?

– Shariputra, with unsurpassed power of knowledge, the Tathagata, the Perfectly Enlightened One, knows precisely as they truly are the actions and their results in the past, future, and present. Whether their causes, their circumstances, or their various ripened results, he clearly knows them all.

How does the Tathagata clearly know them precisely as they truly are?

– Shariputra, the Tathagata knows precisely as it truly is that a past result arising from a wholesome cause that is free from the unwholesome will become a cause of wholesome roots in the future.

A past result arising from an unwholesome cause that is separated from wholesome dharmas will become a cause of unwholesome roots in the future.

All such characteristics of karma and its results the Tathagata knows precisely as they truly are.

Whether karmic results in the future will accord with an inferior portion or with a superior portion, all such characteristics the Tathagata knows precisely as they truly are.

Whether karmic results accord with an inferior portion in the present and a superior portion in the future; accord with a superior portion in the present and an inferior portion in the future; accord with an inferior portion in the present and also an inferior portion in the future; or accord with a superior portion in the present and also a superior portion in the future—all such characteristics the Tathagata knows precisely as they truly are.

Moreover, Shariputra, whether past karmic results involved narrow and inferior means but will involve vast means in the future; whether little action was performed but great advancement is attained; or whether extensive action was performed but little advancement is attained—all such characteristics he knows precisely as they truly are.

Moreover, Shariputra, whether karmic results will become causes for the nature of a shravaka, causes for the nature of a pratyekabuddha, or causes for the nature of a Buddha—all such characteristics the Tathagata knows precisely as they truly are.

Moreover, Shariputra, whether karmic results are painful in the present but can bring about a different, pleasant result in the future; whether karmic results are pleasant in the present but can bring about a different, painful result in the future; whether karmic results are painful in the present and bring about another painful result in the future; or whether karmic results are pleasant in the present and bring about another pleasant result in the future—all such characteristics of karma and its results the Tathagata knows precisely as they truly are.

Moreover, Shariputra, the Tathagata knows precisely as they truly are all sentient beings of the past, future, and present: their karma, their causes, their various ripened results, their cessation, their separation, and whatever accords with a corresponding portion. Having known precisely as they truly are all such characteristics, the Tathagata proclaims them to sentient beings precisely as they truly are.

– Shariputra, the power of knowledge by which the Tathagata, the Perfectly Enlightened One, knows precisely as they truly are karma, its causes, and its results throughout the past, future, and present is immeasurable, boundless, and inconceivable. Just as space has no boundary or limit, so too the Tathagata’s power of knowledge concerning karma and its results has no boundary or limit.

If anyone wished to seek the limit of that power of knowledge concerning karma and its results, that person would be no different from one who sought the limit of space.

– Shariputra, when a great bodhisattva hears that the inconceivable power of knowledge concerning karma and its results possessed by the Tathagatas is like space, and then faithfully accepts, reverently upholds, and serves it with purity and without doubt, that bodhisattva becomes still more delighted and joyful and gives rise to a sense of wonder.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“The Tathagata skillfully knows the distinct causes and results;

With luminous vision he clearly sees karma as it truly is.

Penetrating the three times, entirely unobstructed,

He knows the karma of sentient beings as it truly is.

All living beings within the five destinies

Will encounter various causes of happiness and suffering.

If their causes can be transformed, their suffering will change;

The Buddha clearly illuminates and knows this as it truly is.

The diverse ripened results of all wholesome and unwholesome karma

Follow accordingly, and thus causes differ from their results.

Like a jewel resting in the palm,

The Buddha clearly sees and knows things as they truly are.

Though the karmic causes may be slight,

They may yield immeasurable fruits in the future;

Or immeasurable causes may produce a slight fruit—

The Buddha sees all and knows them as they truly are.

Some causes will lead to the fruit of a shravaka,

Some practices will lead to the fruit of a pratyekabuddha,

And some karma will bring the unsurpassed fruit;

The Buddha clearly knows all without omission.

Some karma is painful when its cause is formed,

Yet that karma will bring a pleasant recompense;

Some karma is pleasant when its cause is formed,

Yet will bring a painful fruit—the Buddha knows them all.

Some karma is painful in both cause and fruit;

Some karma is pleasant in both fruit and cause;

Some karma is defiled in its very nature—

The Tathagata knows them all as they truly are.

Painful fruits revolve throughout the three times,

And sentient beings wander through the five destinies;

Through the Tathagata’s wisdom-power concerning karmic recompense,

He knows them all as they truly are, without error.

– O Shariputra! This is called the second wisdom-power of the Tathagata, the wisdom-power concerning karmic recompense. Because the Buddha has perfected this wisdom-power, in the midst of the great assembly he rightly utters the lion’s roar, declaring: “I occupy the rank of the Great Sage and turn the vast, pure Dharma wheel, which no shramana, brahmin, deva, Mara, Brahma, or any other being in the world can rightly turn in accordance with the Dharma.”

Again, O Shariputra! What is called the Tathagata’s wisdom-power of knowing the diverse inclinations of beings?

– O Shariputra! With his unsurpassed wisdom-power, the Tathagata, the Perfectly Enlightened One, knows as they truly are that those sentient beings do not have only one inclination, but many diverse inclinations.

– O Shariputra! I shall distinguish and explain this extensively for you.

Among those sentient beings, some give rise to thoughts of anger in relation to sensual desire; some give rise to thoughts of sensual desire in relation to anger; and some, in relation to delusion, give rise to thoughts of sensual desire or anger. The Buddha clearly knows all such characteristics as they truly are.

Again, O Shariputra! Some beings give rise to unwholesome thoughts in relation to unwholesome dharmas, while some give rise to wholesome thoughts in relation to wholesome dharmas. The Buddha clearly knows them all as they truly are.

Some sentient beings, through inferior means, give rise to vast understanding; some, through vast means, give rise to inferior understanding; through an understanding based on inferior means, some will advance toward excellence; through an understanding based on means conducive to excellence, some will descend into inferiority; through such an understanding, some will plant the seeds of wrong concentration; through such an understanding, some will plant the seeds of right concentration; and through such an understanding, some will plant the seeds of right concentration and liberation. The Buddha clearly knows them all as they truly are.

Through such an understanding, some will reach the desire realm, some the form realm, some the formless realm, and some will range throughout all three realms. The Buddha clearly knows them all as they truly are.

Through such an understanding, some who accord with the inferior part will attain excellence, while some who attain excellence will descend into inferiority. The Buddha clearly knows them all as they truly are.

Again, O Shariputra! Through such an understanding, some will undergo many lives in future existences, be born among many kinds of beings, and experience many kinds of enjoyment. The Buddha clearly knows them all as they truly are.

Through such an understanding, some will regress and fall, while through such an understanding, some will plant the seeds of liberation. The Buddha clearly knows them all as they truly are. Having clearly known them, the Buddha extensively expounds the Dharma to sentient beings in accordance with their needs and precisely in accord with the Dharma.

– O Shariputra! The Tathagata’s wisdom-power of knowing the diverse inclinations of beings is inconceivable, boundless, and limitless like space. After those great bodhisattvas heard of the Tathagata’s inconceivable wisdom-power of knowing diverse inclinations, which is like space, they accepted it in faith and revered it with purity and without doubt. Their delight and joy increased, and they conceived a sense of wonder.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“The beings of the world possess many kinds of understanding,

Past and present, manifold and immeasurable;

The mental inclinations of all sentient beings

The Guiding Teacher can clearly know.

Some give rise to thoughts of craving

And will then abide in anger;

Some presently dwell in anger

Yet give rise to deluded understanding—the Buddha clearly knows.

Amid delusion, they give rise to thoughts of craving;

Their discriminating minds are inconceivable,

Intermingling and arising in cyclic succession—

The Great Guiding Teacher clearly knows them all.

Some possess inferior means

Yet can give rise to vast understanding;

Some further increase their skillful means—

The Great Guiding Teacher clearly knows them all.

Some accordingly enter the various wrong dispositions

And then enter paths that are not the Way;

Some accept and understand liberation from the three realms—

The Tathagata can know them all.

Their various lives and kinds of beings,

And their diverse forms of enjoyment;

Some, moreover, regress and fall—

The Honored One among Two-Legged Beings clearly knows them all.

Having clearly known their diverse understandings,

The Guiding Teacher skillfully expounds the Dharma.

This is the Buddha’s third wisdom-power,

Which only bodhisattvas can believe.

– O Shariputra! This is called the third wisdom-power of the Tathagata, the wisdom-power of knowing the diverse inclinations of beings. Because the Tathagata, the Perfectly Enlightened One, has perfected this wisdom-power, in the midst of the great assembly he rightly utters the lion’s roar, declaring: “I occupy the rank of the Great Sage and can turn the pure Dharma wheel, which no shramana, brahmin, deva, Mara, Brahma, or any other being in the world can rightly turn in accordance with the Dharma.”

– O Shariputra! What is the Tathagata’s wisdom-power of knowing the diverse elements?

– O Shariputra! With his unsurpassed wisdom-power, the Tathagata, the Perfectly Enlightened One, knows as they truly are those diverse spheres in relation to which beings perform meritorious karmic activities, non-meritorious karmic activities, and imperturbable karmic activities, or through which they plant the seeds of emancipation. The Tathagata knows all these spheres as they truly are.

– O Shariputra! The Tathagata knows as they truly are the eye element, the form element, and the eye-consciousness element, up to and including the mind element, the dharma element, and the mind-consciousness element. How does he clearly know such elements? He knows as they truly are internal emptiness, external emptiness, and internal-and-external emptiness.

The Tathagata also knows as they truly are the earth element, the water element, the fire element, and the wind element. How does he clearly know these elements? He knows them as being like the space element.

He knows as they truly are the desire realm, the form realm, and the formless realm, because he fully discerns the places from which they arise.

He also knows as it truly is the conditioned element, because its characteristic is fabrication; he knows as it truly is the unconditioned element, because its characteristic is the absence of fabrication; he knows the defiled element, because its characteristic is to be engendered by the afflictions; and he knows the purified element, because its essential nature is luminous and pure.

He also knows as they truly are the element of formations, because its characteristic is ignorance contrary to reason; and he knows the element of nirvana, because its characteristic is luminosity in accord with reason.

– O Shariputra! Therefore, there is an element by which the world can be established and upon which the world relies in order to abide as it does; there is an element capable of initiating and guiding; an element capable of giving rise to establishment; an element capable of initiating skillful means; an element capable of producing aspiration; an element capable of arousing the afflictions; and an element capable of serving as a basis. Such elements are immeasurable and boundless, yet the Tathagata knows them all clearly as they truly are. Having clearly known them, he expounds the Dharma to sentient beings according to their needs and precisely in accord with the Dharma.

– O Shariputra! The Tathagata’s inconceivable wisdom-power of knowing the diverse elements is as boundless as space. If anyone wished to seek the limit of this wisdom-power of knowing the diverse elements, it would be no different from someone wishing to seek the limit of space.

Having heard of the Tathagata’s inconceivable knowledge-power concerning the various elements, which is like space, the great bodhisattvas faithfully accepted and reverently upheld it, their minds pure and free from doubt. They became even more joyful and delighted, and conceived a thought of wonder.

Wishing to restate this meaning, the Blessed One spoke these verses:

“All beings in the world

Depend upon the various elements;

Wherever they may course and turn,

The Tathagata clearly knows them all.

Merit, demerit, and the imperturbable,

As well as what accords with liberation—

Having become established in these elements,

They realize quiescence, nirvana.

The eye element and the form element,

Together with the eye-consciousness element;

The ear, nose, tongue, body, and mind—

He clearly knows all these elements.

He also clearly knows the Dharma element,

Together with the mind-consciousness element;

All the internal and external elements are empty—

The Buddha knows them as they truly are.

The earth element and the water element,

The fire element and the wind element;

These four elements, together with the space element,

He knows as they truly are.

The desire realm, the form realm,

And also the formless realm—

He universally discerns their places of arising.

Just as space is boundless,

So too are the elements boundless;

The Buddha clearly knows them all,

Yet does not say, ‘I know.’

The elements are originally unborn

And originally without cessation;

This is called the element of nirvana,

Which the Tathagata clearly knows.

Just as space is boundless,

So too is the Buddha’s wisdom;

By means of this wisdom, he clearly knows

The transformations within the elements.

Having known the various elements,

He tames and guides all beings.

This is the Buddha’s fourth knowledge-power,

In which bodhisattvas are able to have faith.

“Śāriputra! This is called the Tathagata’s knowledge-power concerning the various elements. By perfecting this knowledge-power, the Tathagata, the Perfectly Enlightened One, rightly utters the lion’s roar amid the great assembly and declares, ‘I abide in the state of the Great Sage and turn the pure Dharma wheel, which no one in any world—no śramaṇa, brahmin, deva, Māra, Brahmā, or any other—can rightly turn.’

“Again, Śāriputra! What is the Tathagata’s knowledge-power concerning the various faculties?

“Śāriputra! With unsurpassed knowledge-power, the Tathagata, the Perfectly Enlightened One, can know, as they truly are, the distinguishing characteristics of the faculties and dispositions of all beings.

“How does the Tathagata know these characteristics as they truly are?

“Śāriputra! The Tathagata knows as they truly are dull faculties, middling faculties, keen faculties, superior faculties, and inferior faculties. By universally discerning beings according to their faculties and dispositions, the Tathagata knows as they truly are those who give rise to various kinds of greed, various kinds of anger, and various kinds of delusion; those in whom greed, anger, and delusion arise through provisional designation; those whose greed, anger, and delusion are slight and weak; those whose greed, anger, and delusion are inverted; and those who suppress greed, anger, and delusion.

“The Tathagata knows as they truly are whether faculties are produced by unwholesome causes or by wholesome causes. He also clearly knows faculties produced by causes of imperturbability and faculties produced by causes conducive to liberation.

“Śāriputra! The Tathagata knows as they truly are the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body, the faculty of the mind, the male faculty, the female faculty, the faculty of life, the faculty of pleasure, the faculty of pain, the faculty of sorrow, the faculty of joy, the faculty of equanimity, the faculty of faith, the faculty of right effort, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom, the faculty of one who is to know what is not yet known, the faculty of knowledge, and the faculty of one who has completed knowledge. The Tathagata knows as they truly are all such distinguishing characteristics of the faculties.

“Śāriputra! If beings are established in the faculty of generosity but cultivate the skillful means of moral discipline, the Tathagata then employs his knowledge of superior and inferior faculties to teach them the Dharma of generosity. If beings are established in the faculty of moral discipline but cultivate the skillful means of generosity, he teaches them moral discipline. If beings are established in the faculty of patience but cultivate the skillful means of diligence, he teaches them the Dharma of patience.

“If beings are established in the faculty of diligence but cultivate the skillful means of patience, he teaches them the Dharma of diligence.

“If they are established in the faculty of meditative concentration but undertake the skillful means of cultivating wisdom, he teaches them the Dharma of meditation. If they are established in the faculty of wisdom but cultivate meditation as a skillful means, he teaches them right wisdom.

“The Tathagata knows as they truly are all such distinguishing faculties pertaining to every aspect of enlightenment.

“Śāriputra! If beings are established in the faculty of a śrāvaka but cultivate the skillful means of a pratyekabuddha, the Tathagata employs his knowledge of the various faculties to teach them the lower vehicle. Those established in the faculty of a pratyekabuddha who cultivate the skillful means of a śrāvaka are taught the middle vehicle. Those established in the faculty of the Great Vehicle who cultivate the skillful means of the two vehicles are taught the Great Vehicle by the Tathagata through his knowledge of the faculties.

“If any beings lack faculties capable of bearing the Dharma and lack the characteristics of such capacity, the Tathagata knows that they are not vessels for the Dharma and are incapable of bearing it, and he therefore leaves them aside.

“If beings possess faculties capable of bearing the Dharma and possess the characteristics of such capacity, the Tathagata knows as they truly are that they are vessels for the Dharma and capable of bearing it. He then earnestly and solemnly teaches them the Dharma, enabling them to awaken and enter it.

“Thus, Śāriputra, the Tathagata clearly knows which faculties of sentient beings are mature and which are immature, and which faculties lead to liberation and which do not. The Tathagata knows as they truly are all the faculties and dispositions of sentient beings: that they are established in such characteristics, employ such skillful means, possess such faith and understanding, have such original causes, take such objects as their conditions, produce such corresponding results, and reach such ultimate ends.

“Śāriputra! The Tathagata’s knowledge of the various faculties is inconceivable, boundless, and without limit. To seek the limits of the Tathagata’s knowledge-power concerning the faculties would be no different from seeking the limits of space.

“Having heard of this power concerning the faculties, which is like space, the great bodhisattvas faithfully accepted and reverently upheld it, their minds pure and free from doubt. They became even more joyful and delighted, and conceived a thought of wonder.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“He who has reached the utmost limits of beings’ faculties

Skillfully penetrates the dispositions and conduct of sentient beings.

According to the capacities of their faculties,

The Tathagata teaches them the Dharma.

Inferior, middling, and superior faculties capable of bearing it—

The Buddha’s knowledge-power operates among them.

Having observed the liberation of their minds,

The Honored One among Bipeds then teaches the Dharma.

If people’s faculties are capable of arising,

Their afflictions slight and weak, with little continuity,

The Buddha skillfully penetrates their faculties and dispositions

And teaches them the Dharma accordingly.

If persons possess wholesome faculties,

He instructs them according to where they diligently place their faith.

Again, according to the distinctions in the characteristics of their faculties and practices,

He teaches such supreme meanings as concentration and wisdom.

If people give rise to diligent faith and aspiration,

The Tathagata accordingly teaches the pure path.

Knowing that they have fulfilled meritorious practices,

He teaches them the supreme Dharma that transcends all suffering.

Those whose faculties are destined for a Buddha’s enlightenment

May mistakenly cultivate the practices of the two vehicles;

The Buddha teaches them the Great Vehicle to attain perfect enlightenment.

This is the fifth knowledge-power.

“Śāriputra! This is called the Tathagata’s knowledge-power concerning the various faculties. By perfecting this fifth knowledge-power, the Buddha, the Tathagata, rightly utters the lion’s roar amid the great assembly and declares, ‘I abide in the state of the Great Sage and can turn the pure Dharma wheel, which no one in any world—no śramaṇa, brahmin, deva, Māra, Brahmā, or any other—can rightly turn.’

“Again, Śāriputra! What is the Tathagata’s knowledge-power concerning the universally operative courses of conduct?

“Śāriputra! With immeasurable knowledge-power, the Tathagata, the Perfectly Enlightened One, knows as they truly are the universally operative courses of conduct.

“Śāriputra! How does he clearly know such characteristics? He clearly knows whether the nature of a sentient being is definitely determined, not definitely determined, or wrongly determined.

“What is a definitely determined nature?

“It is a nature produced through skillful cultivation in previous lives, which developed wisdom and keen faculties, whether or not the Buddhas teach the Dharma to such beings. The Tathagata knows the causes and effects from their previous lives and knows that they are suitable vessels capable of bearing the Dharma. He teaches them the Dharma as appropriate, enabling them quickly to attain liberation.

“What is an indeterminate nature?”

That nature is matured through the power of external conditions. If they receive instruction and admonition in accordance with the Dharma, they attain liberation. If the instruction and admonition are not in accordance with the Dharma, they do not attain liberation. The Tathagata teaches them the Dharma appropriate to their dispositions. Having heard the true Dharma, they practice in accordance with principle and realize the fruit of liberation. It is in order that sentient beings may obtain such benefits and liberation that the Buddha appears in the world.

What is called the nature of wrong determination?

It refers to the nature of sentient beings who are covered by afflictions and do not cultivate pure karmic practices, whose consciousness is weak, whose delusion is profound, who abide within the net of wrong views, and who are not vessels for the true Dharma. Whether the Tathagatas teach them the Dharma or do not teach them the Dharma, they are still incapable of realizing the fruit of liberation. Knowing that such sentient beings are not vessels for the Dharma, the Tathagata leaves them aside. Therefore, Shariputra, the great bodhisattvas, out of compassion and wishing to benefit such sentient beings, don the armor of their great vows, enter the armies of wrong views, and teach, transform, subdue, and overthrow them.

Furthermore, Shariputra, the Tathagata knows and sees, in accordance with reality, three kinds of conduct associated with greed: conduct associated with greed may arise from the perception of beauty and purity; it may arise from karmic causes in past lives; or it may arise from excessive conceptual examination.

The Tathagata also knows and sees, in accordance with reality, three kinds of conduct associated with anger: conduct associated with anger may arise from the perception of harm; it may arise from excessive examination; or it may arise from afflictions carried over from past lives.

The Tathagata also knows and sees, in accordance with reality, three kinds of conduct associated with delusion: there is conduct associated with delusion that arises from ignorance; conduct associated with delusion that arises from the false view of a self in the body; and conduct associated with delusion that arises from doubt.

Furthermore, Shariputra, the Tathagata knows and sees all modes of conduct in accordance with reality. Some people can quickly penetrate both painful and pleasant modes of practice because their faculties are keen. Some people penetrate both painful and pleasant modes of practice slowly because their faculties are dull.

He also knows and sees in accordance with reality that some practice slowly and penetrate slowly because they abandon the object of attention. Some practice slowly yet penetrate quickly because their path is uninterrupted. Some practice quickly yet penetrate slowly because they advance with forceful determination. Some practice quickly and penetrate quickly because this is not due to their inherent nature.

He also knows and sees in accordance with reality that some faculties and modes of conduct possess the full power of discernment but not the power of cultivation. Some faculties and modes of conduct possess the full power of cultivation but not the power of discernment. Some modes of conduct possess both the power of discernment and the power of cultivation in full.

He also knows and sees in accordance with reality that some modes of conduct possess faith and aspiration in full but not skillful means in full. Some modes of conduct possess skillful means in full but not faith and aspiration in full. Some modes of conduct possess both faith and aspiration and skillful means in full. Some modes of conduct possess neither faith and aspiration nor skillful means in full.

He also knows and sees in accordance with reality that some modes of conduct purify bodily karma but not verbal and mental karma. Some modes of conduct purify verbal karma but not bodily and mental karma. Some modes of conduct purify mental karma but not bodily and verbal karma. Some modes of conduct attain purity through body, speech, and mind.

Thus, extending to all the modes of conduct found among sentient beings—whether they are causes of continued cyclic existence, causes of noncontinuation, or causes of both continuation and noncontinuation—the Tathagata knows and sees them all in accordance with reality through unobstructed wisdom.

– Shariputra, the Tathagata’s wisdom-power that universally comprehends all modes of conduct is inconceivable and boundless as space. When the great bodhisattvas hear of this inconceivable wisdom-power, which is like space, they accept it in faith, honor and uphold it with purity and without doubt, become ever more delighted and joyful, and give rise to a wondrous and rare perception.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“The Tathagata knows all modes of conduct as they truly are,

And knows sentient beings whose nature is rightly determined;

He also knows the characteristics of those indeterminately matured,

And the causes and conditions corresponding to their faculties and Dharma.

He knows modes of conduct corresponding to the three kinds of greed,

Together with the three kinds of anger and delusion;

Modes of conduct corresponding to boundless afflictions,

Their conditions and causes—the Buddha knows them all as they truly are.

Some follow painful practices and possess keen faculties;

Others follow such practices and possess dull faculties;

Some follow pleasant practices with faculties keen or dull;

The Great Guide knows them as they truly are.

Some are slow in practice and slow in cultivation;

Some are slow in practice but keen in cultivation;

Some are swift in practice but slow in cultivation;

Some are both swift, and some are both slow.

Some modes of conduct arise from discernment,

Not from the path-power produced through cultivation;

Some arise from cultivation and not from discernment;

Some arise from both, while others correspond separately.

Some modes of conduct give rise to faith and aspiration,

But their skillful means are not pure;

Some have pure skillful means but lack faith and aspiration;

Some lack faith and aspiration, while others possess both.

Some purely cultivate bodily karma,

But their verbal and mental karma are not purified;

Some have purified speech and body,

But their mental karma is not purified.

Some are constantly pure within their minds,

But their two karmas of body and speech are not purified;

Some have purified speech and mind,

But their bodily karma has not yet been purified.

Some have body, speech, and mind pure or impure;

All modes of conduct leading through cyclic existence or to quiescent cessation

Are known as they truly are by the Perfectly and Completely Awakened One.

This is the Buddha’s sixth wisdom-power.

– Shariputra, this is called the Tathagata’s wisdom-power that universally comprehends all modes of conduct. By virtue of this sixth wisdom-power, the Tathagata proclaims himself the Great Sage who turns the pure Dharma wheel, which no one in any world can turn in accordance with the Dharma.

– Furthermore, Shariputra, what is the Tathagata’s wisdom-power that knows the arising, defilement, and purification of dhyanas, liberations, samadhis, and samapattis?

– Shariputra, with unsurpassed wisdom-power, the Tathagata, the Perfectly and Completely Awakened One, knows and sees in accordance with reality all dharmas concerning the arising, defilement, and purification of dhyanas, liberations, samadhis, and samapattis, whether pertaining to himself or to others.

How does he know and see such characteristics in accordance with reality?

He knows and sees in accordance with reality the causes and conditions through which all sentient beings may become defiled; and he also knows in accordance with reality the causes and conditions through which all sentient beings may attain purification.

– Shariputra, what causes and conditions can bring about defilement?

Inappropriate attention is the cause, and ignorance is the condition, through which sentient beings give rise to defilement.

Thus, ignorance is the cause and volitional formations are the condition; volitional formations are the cause and consciousnesses are the condition; consciousnesses are the cause and name-and-form is the condition; name-and-form is the cause and the six ayatanas are the condition; the six ayatanas are the cause and contacts are the condition; contacts are the cause and feelings are the condition; feeling is the cause and craving is the condition; craving is the cause and grasping is the condition; grasping is the cause and the various modes of becoming are the condition; becoming is the cause and birth is the condition; birth is the cause and aging-and-death is the condition; afflictions are the cause and karmic actions are the condition;

attachment to views is the cause and craving is the condition; latent tendencies are the cause and the bonds are the condition.

Through such causes and conditions, the dharmas of all sentient beings become defiled.

The Tathagata knows and sees all such characteristics in accordance with reality.

– Shariputra, what causes and conditions bring about purification?

There are two causes and two conditions capable of bringing purification to all sentient beings. Hearing the teachings of others in accord with the Dharma and one’s own appropriate attention are the causes; shamatha focused upon a single object and skillful means in vipashyana are the conditions.

There are also two causes and two conditions that bring about purification: the wisdom of non-coming and the wisdom of non-going.

There are also two causes and two conditions that bring about purification: contemplation of non-arising and realization of right concentration.

There are also two causes and two conditions that bring about purification: complete practice and the realization of liberation through understanding ignorance.

Furthermore, there are two causes and two conditions that bring about purification. These are cultivating the gates of liberation and the wisdom that knows the nature of liberation.

Furthermore, there are two causes and two conditions that bring about purification. These are awakening in accordance with truth and attaining in accordance with truth.

Such causes and conditions can purify sentient beings. The Tathagata knows all such characteristics clearly and exactly as they truly are.

Furthermore, Shariputra, the Tathagata clearly knows, exactly as they truly are, the defiled realms of sentient beings and the purified realms of sentient beings. A defiled realm may enter a purified realm, or a purified realm may enter a defiled realm; all this occurs through contemplation exactly as it truly is.

A defiled realm may enter a defiled realm, or a purified realm may enter a purified realm; all this occurs through the bondage of overweening pride and attachment.

The Tathagata knows all the foregoing characteristics clearly and exactly as they truly are.

Furthermore, Shariputra, with wisdom that knows things exactly as they truly are, the Tathagata clearly knows all the distinctions among the meditative absorptions, whether transcended, alternating, or intermingled.

That is, secluded from sensual desire and unwholesome qualities, with initial application and sustained application, and with rapture and bliss born of seclusion, he fully abides in the first meditative absorption. After the Tathagata has abided in the first meditative absorption, he emerges from the attainment of cessation. Thus, proceeding even so far as entering the attainment of cessation, he then emerges into the first meditative absorption.

Furthermore, Shariputra, with wisdom that knows things exactly as they truly are, the Tathagata enters the eight liberations either in forward sequence, in reverse sequence, in both forward and reverse sequence, or in an intermingled sequence.

What are these eight liberations?

The first liberation is: possessing perceptions of forms internally, one contemplates forms externally. The second liberation is: not possessing perceptions of forms internally, one contemplates forms externally. The third liberation is: regarding pure liberation, or the nature of purity, one gives rise to the understanding of purity. The fourth liberation is the attainment of the sphere of infinite space. The fifth liberation is the attainment of the sphere of infinite consciousness. The sixth liberation is the attainment of the sphere of nothingness. The seventh liberation is the attainment of the sphere of neither perception nor non-perception. The eighth liberation is the attainment of the cessation of perception and feeling.

Furthermore, Shariputra, with wisdom that knows things exactly as they truly are, while abiding in one samadhi, the Tathagata may manifest other samadhis and samapattis, or he may manifest various contemplations and understandings. Even so, the Tathagatas have never become confused with regard to any concentration.

Furthermore, Shariputra, the Buddhas, the Tathagatas, do not enter samadhi by relying upon conditions for samadhi. Relying upon a single samadhi, they may perfect all other samadhis. Or, without arising from one samadhi, they may enter all samadhis universally. Moreover, the minds of the Tathagatas constantly abide in concentration without turning from one object to another. The Tathagatas never have an unconcentrated mind. The Tathagatas abide in a profound and wondrous right concentration, and no one can perceive or comprehend the Tathagata’s right concentration.

– Shariputra, the samadhis attained by shravakas are outshone by the samadhis of pratyekabuddhas. The samadhis attained by pratyekabuddhas are outshone by the samadhis of bodhisattvas. The samadhis of bodhisattvas are outshone by the samadhis of Buddhas. The samadhis of the Buddhas cannot be outshone by anything. Why is this? It is because the Tathagata’s unobscured wisdom is constantly manifest.

– Shariputra, the Tathagata knows exactly as it truly is in this way; he instructs in this way and admonishes in this way, thereby being able to give rise to the samadhis of shravakas and pratyekabuddhas.

Through such instruction and admonition, the Tathagata can give rise to the wondrous samadhis of the bodhisattvas.

Having clearly known things exactly as they truly are, the Buddhas, the Tathagatas, then give such instruction and admonition.

– Shariputra, the Tathagata’s power of wisdom concerning the arising, defilement, and purification of meditative absorptions, liberations, samadhis, and samapattis is boundless, without limit, inconceivable, and equal to space. If anyone wished to seek the limits of the Tathagata’s power of concentration, that person would be no different from one who sought the limits of space.

– Shariputra, when the great bodhisattvas hear that the Tathagata’s power of wisdom concerning meditative concentration and liberation is as inconceivable as space, they accept it in faith, honor and uphold it with purity and without doubt, become increasingly joyful and delighted, and conceive a sense of wonder.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Through this, sentient beings give rise to defilement;

Through this, sentient beings attain purification.

Having clearly known this to be so,

The Great Hero widely proclaims the wondrous Dharma.

Improper attention serves as the cause,

And ignorance as the condition giving rise to defilement.

Ignorance serves as the cause and formations as the condition,

Thus, through successive turning, all sufferings arise.

Improper attention and ignorance

Are the fundamental roots that give rise to the other links.

Having clearly known them exactly as they truly are,

The Buddhas proclaim the wondrous Dharma as appropriate.

The roots of all defilement

Are karmic formations and ignorance.

From these, moreover, comes the condition for consciousness;

Thus, through successive turning, all sufferings arise.

Through teachings that accord with those words,

And through inward contemplation in accordance with reason,

Through these two causes and these two conditions,

All sentient beings realize purification.

Solely through proper attention as the cause,

And through right contemplation as its condition,

Sentient beings realize liberation;

The Great Teacher knows all this exactly as it truly is.

Practitioners abide in pure moral discipline,

Contemplating that all dharmas are empty and quiescent,

And skillfully cultivating the gates of liberation,

They leave far behind the oppressive suffering of birth and death.

Thus the Buddhas truly and clearly know

The practices that purify all sentient beings.

The gates of liberation—emptiness, signlessness, and wishlessness—

The Sugata reveals according to their faculties.

Supreme pratyekabuddhas and shravakas

Enter and emerge from the meditative absorptions in forward and reverse order.

The Tathagata proclaims what they have realized,

Which is like poisonous thorns and hostile foes.

The concentration and liberation realized by the Buddhas

Are ultimately without hostility and without poisonous thorns.

Know that this seventh power of the Buddha

Cannot be overcome by any meditative concentration.

– Shariputra, this is called the Tathagata’s power of wisdom concerning all concentrations. Because the Tathagata has attained this seventh power of wisdom, he declares: ‘I am the Great Sage who turns the pure Dharma wheel that no being in any world can turn.’

Furthermore, Shariputra, what is the Tathagata’s power of wisdom that directly realizes recollection of past abodes?

– Shariputra, through his unsurpassed power of wisdom, the Tathagata, the Perfectly Enlightened One, clearly knows, exactly as they truly are, all things that he recollects.

– Shariputra, the Tathagata clearly knows, exactly as they truly are, immeasurable past lives of himself and of all other sentient beings. Whether recollecting one life, ten lives, one hundred lives, one thousand lives, or even hundreds of thousands of kotis of nayutas of lives, he is able to recollect and know them all clearly.

The Tathagata also recollects and clearly knows eons of dissolution, eons of formation, and eons of formation and dissolution; or immeasurable eons of dissolution, immeasurable eons of formation, and immeasurable eons of formation and dissolution. He may recollect and clearly know one hundred kotis of eons, up to immeasurable hundreds of thousands of kotis of nayutas of eons.

The Tathagata can recollect and clearly know that in a former life he dwelt in such a place, had such a name and family, belonged to such a lineage, had such a complexion, such features, and such an appearance, lived for such a span, and experienced such suffering and happiness; that having died there, he was born elsewhere, and having died elsewhere, he was born here.

The Tathagata recollects and clearly knows in every detail the immeasurable past lives of himself and others.

Furthermore, Shariputra, the Tathagata knows clearly and exactly as they truly are the karmic causes from the past lives of all sentient beings. Because of those karmic causes, sentient beings come to be born in their present places. Having clearly known their karmic causes, the Tathagata teaches the Dharma to them in accordance with what is appropriate.

The Tathagata knows and sees, in accordance with reality, the uninterrupted succession of thoughts of all sentient beings in their former lives: how, conditioned by such an object, such a thought arose, and how, when that conditioning object was no longer present, that thought ceased.

Moreover, Shariputra, the thoughts of a single sentient being may change and proceed in sequence, continuing without interruption in this way throughout kalpas as numerous as the sands of the Ganges, beyond the power of words to recount. This is so even for all sentient beings, each possessing such thoughts. When the Tathagata directs his recollection toward them, he can know and see all those thoughts in accordance with reality.

Moreover, Shariputra, even if the successive transformations of the thoughts of all sentient beings, extending to the utmost limit of the future, were described throughout koti kalpas, they could never be fully recounted; yet the Buddha’s power of knowledge would still remain inexhaustible.

The Buddha’s power of knowledge that directly realizes the recollection of former lives is inconceivable, unequaled, and incomparable. It is immeasurable and innumerable, cannot be expressed in words, and cannot be said to have any boundary.

– Shariputra, through his spiritual power, the Tathagata enables sentient beings to remember and know their former lives, and then tells them: “You should now remember the roots of goodness that you planted in former lives, whether in the presence of a pratyekabuddha or by following the true Dharma. You should remember and know all such roots of goodness.”

Through the Buddha’s spiritual power, those sentient beings recollect and clearly know the immeasurable roots of goodness from their former lives.

After using his spiritual power to enable sentient beings to remember and know the roots of goodness from their former lives, the Tathagata teaches them the Dharma according to what is appropriate for their guidance.

– Shariputra, some sentient beings attain non-retrogression from unsurpassed perfect enlightenment and seek liberation according to their aspirations: whether through the Shravaka Vehicle, through the Pratyekabuddha Vehicle, or by arousing the aspiration for unsurpassed bodhi. The Tathagata knows and sees all of this in accordance with reality.

– Shariputra, the Buddha’s power of knowledge that directly realizes the recollection of former lives is inconceivable, immeasurable, innumerable, boundless, and without limit, equal to empty space.

If anyone wished to seek the limits of the Buddha’s power of knowledge, it would be no different from someone wishing to seek the limits of empty space.

– Shariputra, when the great bodhisattvas hear of this power of knowledge of former lives, inconceivable like empty space, they immediately accept it in faith and reverently uphold it, without error or doubt. Joyful and delighted, they conceive a sense of wonder.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Throughout immeasurable koti nayuta kalpas,

The Buddha’s power of knowledge clearly knows them all.

The Buddha recalls his own and others’ former lives

As though viewing fruit in the palm of his hand.

He clearly recalls their names and physical characteristics,

Where they died and where they were reborn.

Knowing the karmic causes possessed by sentient beings,

He teaches the Dharma wherever they should be guided.

Throughout the boundless, limitless past,

However many thoughts sentient beings possessed,

How each thought continued and gave rise to the next—

The Buddha’s power of knowledge clearly knows them all.

From a single sentient being to all beings,

Whose thoughts continue without interruption

Throughout kalpas as numerous as the sands of the Ganges,

They cannot be fully recounted in words.

Even unto koti kalpas in the future,

The Buddha clearly knows all their thoughts.

The Tathagata’s power of knowledge remains inexhaustible;

Thus the Buddha’s wisdom is said to be like the great ocean.

All sentient beings with wholesome faith and aspirations

Who have made offerings to the sacred Buddhas,

The Buddha supports through his spiritual power,

Causing them to recall the pure practices they once cultivated.

The Tathagata clearly knows all sentient beings

And the meritorious practices they cultivated in the past.

He knows they abide in the wisdom of the Three Vehicles,

Attaining liberation, non-retrogression, and the unsurpassed path.

The knowledge of the boundless past

Is inconceivable and beyond compare.

This is the Buddha’s eighth power, the knowledge of former lives,

Which the great bodhisattvas accept in faith.

– Shariputra, this is called the Buddha’s power of knowledge of former lives. Because he has attained this eighth power of knowledge, the Tathagata declares: “I occupy the station of the Blessed One and turn the great, pure Dharma wheel, which no being in any world can turn.”

Moreover, Shariputra, what is the Tathagata’s power of knowledge that directly realizes the divine eye?

– Shariputra, with the unsurpassed, pure divine eye surpassing all others, the Tathagata, the Worthy One, the Perfectly Enlightened One, observes the various classes of sentient beings dying here and being reborn there, whether inferior or superior, beautiful or ugly in appearance, proceeding to a wholesome realm or passing into an evil destiny, all in accordance with the karmic causes they have created. The Tathagata sees all such differing characteristics clearly, in accordance with reality.

The Tathagata also clearly sees the karmic actions created by sentient beings. Such sentient beings create evil and unwholesome karma with the body, speech, and mind; they give rise to wrong views and slander the noble ones. Because of the karmic causes of such wrong views, after death they fall into evil destinies, being born in hell, among animals, or among ghosts.

The Tathagata also clearly sees and knows sentient beings who create wholesome and virtuous karma with the body, speech, and mind, who do not slander the noble ones, and who cultivate right view. Relying upon the karmic causes of such right view, after death these sentient beings are born in wholesome realms, whether among the devas or in worlds of bliss.

With his pure divine eye, the Tathagata also beholds throughout the ten directions Buddha-worlds of manifold forms, more numerous than the sands of the Ganges, extending to the limits of empty space and throughout the full extent of the Dharma realm, beyond the power of words to describe.

He may see lands undergoing destruction by fire, lands in the process of decay, or lands in the process of formation.

He may see sentient beings at the time of death or at the time of birth.

He may see great bodhisattvas descending in spirit from the Tushita Palace and entering their mothers’ wombs; bodhisattvas emerging from the womb; bodhisattvas taking seven steps in each direction; bodhisattvas dwelling in the inner palace; bodhisattvas renouncing the household life and practicing austerities; bodhisattvas attaining unsurpassed bodhi; Buddhas turning the Dharma wheel; or Buddhas relinquishing their lifespans and entering great nirvana.

With his pure divine eye, the Tathagata may see, throughout the worlds of the ten directions, shravakas entering final nirvana, or pratyekabuddhas manifesting spiritual powers to repay the merit of their benefactors before entering nirvana.

There are also things that no class of sentient beings can see, yet all are thoroughly and clearly seen by the Tathagata’s divine eye.

There are things that cannot be seen by the divine eyes of sages possessing the five superknowledges, shravakas, pratyekabuddhas, or bodhisattvas, yet the Buddha’s divine eye sees them all distinctly.

– Shariputra, with his pure divine eye, the Tathagata observes the various classes of sentient beings throughout immeasurable worlds: which sentient beings are to be transformed by the Tathagata, and which sentient beings can be transformed only after seeing the Tathagata. The Tathagata then manifests a body before them in accordance with what will benefit them, causing them to awaken and understand. Other sentient beings remain unaware of this.

– Shariputra, the Tathagata’s power of knowledge that directly realizes the divine eye is inconceivable and as boundless as empty space. Those who seek the limits of the Tathagata’s divine eye are no different from someone seeking the limits of empty space.

– Shariputra, when the great bodhisattvas hear of this power of knowledge, inconceivable like empty space, they immediately accept it in faith and reverently uphold it. Joyful and delighted, they conceive a sense of wonder.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“The Buddha’s divine eye is utterly pure,

Arising from the cultivation of pure karma through immeasurable kalpas.

With his divine eye, the Buddha sees throughout the ten directions

Immeasurable pure Buddha-worlds:

Some decaying, some forming, some forming and decaying,

Some abiding, and some undergoing destruction by fire;

Some with Buddhas and some without Buddhas—

The Buddha’s eye naturally sees them all clearly.

The many classes of sentient beings are inconceivable,

Even those with form and those without form,

Whether falling into evil destinies or being born in wholesome realms

The Buddha-eye naturally sees all clearly.

It may see kotis of present Buddhas,

Or see Tathagatas enter nirvana;

It also sees shravakas or pratyekabuddhas

Attaining fruition, manifesting supernormal powers, and becoming fields of merit;

It sees bodhisattvas liberating sentient beings,

Or reaching the stage near unsurpassed enlightenment,

Unobstructed in the station of the Tathagata.

The Buddha-eye naturally sees all clearly.

The Buddha’s divine eye is exceedingly pure,

Clearly seeing beings down to the most subtle.

The ninth power of wisdom is inconceivable;

Great bodhisattvas are able to accept it in faith.

“Shariputra! This is called the power of wisdom whereby realization is attained through recollection with the divine eye. Through this ninth power of wisdom, the Buddha declares: ‘I am the World-Honored One who turns the great Dharma wheel that none in all the worlds can turn.’

“Again, Shariputra! What is the Tathagata’s power of wisdom whereby realization of the exhaustion of the outflows is attained?

“Shariputra! With unsurpassed wisdom-power, the Tathagata, Worthy One, Perfectly Enlightened One, knows in accordance with reality that, through the exhaustion of all outflows, he is free of outflows, liberated in mind and liberated through wisdom. Naturally penetrating this, he fully realizes it and abides in that state, knowing in accordance with reality: ‘I have ended the stream of birth; the holy life has been established; what had to be done has been done; there will be no further assumption of a body after this life.’

“Shariputra! The Tathagata’s uncontaminated power of wisdom is utterly pure and luminously penetrating, having completely eliminated every continuing habitual tendency.

“Although shravakas and pratyekabuddhas are free of outflows, they eliminate only a small portion of habitual tendencies and remain far removed from great compassion, eloquence, and fearlessness.

“Only the Tathagata has completely ended all outflows, possesses all the subtle and wondrous qualities of a Buddha, has eliminated every continuing habitual tendency, and is endowed with great compassion, eloquence, and fearlessness that embrace all sentient beings throughout all worlds. Though not even a single instant of thought is left unaccounted for, the Tathagata’s power of wisdom always remains pure and free of outflows.

“Why is this? Because the Tathagata has no habitual tendencies of karma, no habitual tendencies of afflictions, and no habitual tendencies of lapses in deportment.

“Shariputra! Just as space is always pure and never mingles with any dust, smoke, clouds, or mist, so too the Tathagata’s uncontaminated power of wisdom never mingles with any affliction or habitual tendency.

“Shariputra! Having established themselves in this uncontaminated power of wisdom, the Buddhas, the Tathagatas, can teach the Dharma that is free of outflows and attachment to sentient beings who possess outflows and attachments.

“All the afflictions and attachments of all sentient beings arise from false discrimination.

“Having observed and clearly known this, the Tathagata, wishing them no longer to give rise to afflictions and attachments, teaches them according to what is appropriate, employing various similes to enable them to know in accordance with reality that afflictions are all false. Knowing them to be false, they do not grasp them. Because they do not grasp them, they ultimately realize nirvana.

“Shariputra! The Tathagata knows in accordance with reality the arising and cessation of the afflictions of all sentient beings and the afflictions presently active within them. Having clearly known this, the Tathagata teaches the Dharma according to what is appropriate.

“Shariputra! The Tathagata’s power of wisdom whereby realization of freedom from outflows is attained is inconceivable, without limit, and equal to space. If anyone wished to seek the limit of the Tathagata’s uncontaminated power of wisdom, it would be no different from someone seeking the limit of space.

“Shariputra! When great bodhisattvas hear of the inconceivable, uncontaminated power of wisdom of the Tathagata, they immediately accept it in faith, reverently uphold it, rejoice with exultation, and conceive a sense of wonder.”

The World-Honored One, wishing to restate this meaning, spoke these verses:

“The Buddha’s uncontaminated wisdom is utterly pure,

Vast, immeasurable, and unobstructed.

Through accomplishing this tenth power of wisdom,

He teaches the pure and wondrous path to bodhi.

The uncontaminated wisdom of the shravakas

Still retains habitual tendencies that bind them.

In the Guide’s uncontaminated power of wisdom,

All habitual tendencies are reduced to ashes.

Those who realize the vehicle of pratyekabuddhas

Remain far removed from great compassion and eloquence.

Only the Buddhas’ uncontaminated wisdom

Is fully endowed with great compassion and eloquence.

Abiding in uncontaminated wisdom,

The Buddhas clearly know the marks of beings’ outflows:

They all arise from false discrimination,

Yet beings do not know this true principle.

The Buddha, in great compassion, instructs them

That all is impermanent, impure, and without self.

When they see that all dharmas lack intrinsic nature,

They will realize the Tathagata’s quiescent fruition.

Dharmas have no self and no sentient being,

No experiencer, no person, and no agent.

Sentient beings discriminate and falsely grasp;

The Buddha arouses compassion to liberate them.

The Buddha’s loving-kindness and compassion never weary;

His power of wisdom is always complete and never fails.

Therefore, the Buddhas constantly employ skillful means,

Teaching the Dharma to liberate sentient beings.

The tenth power of wisdom subdues all;

It has no limit and is equal to space.

Because the Buddha constantly abides in this power of wisdom,

Immeasurable teachings ever remain in the world.

“Shariputra! This is the Tathagata’s uncontaminated power of wisdom. Through accomplishing this tenth power of wisdom, the Tathagata, Worthy One, Perfectly Enlightened One, declares of himself: ‘I abide in the station of the World-Honored One. Amid the great assembly, I roar like a lion and turn the great Dharma wheel in accordance with the Dharma, which none in all the worlds—no deva, human, shramana, brahmin, Mara, or Brahma—can turn.’

“Shariputra! Having heard of the inconceivable merits of the Tathagata, the great bodhisattvas accept these ten powers of wisdom in faith and respectfully practice them. Their thoughts are pure, without error or doubt; they rejoice with ever greater exultation and conceive a sense of wonder.”