大寶積經

10. CHAPTER ON THE PERFECTION OF MEDITATION

The Buddha said to Venerable Sariputra: “What is meant by a great bodhisattva diligently cultivating the Perfection of Meditation and practicing the bodhisattva conduct for the sake of sentient beings?

“Shariputra, for the sake of sentient beings, a great bodhisattva diligently cultivates four kinds of meditative absorption. What are the four?

“Shariputra, having withdrawn from sensual desires and unwholesome qualities, a great bodhisattva enters and abides in the joy and bliss born of seclusion, accompanied by initial and sustained application of thought. This is called a bodhisattva’s abiding in the first meditative absorption.

“Furthermore, Shariputra, with the cessation of initial and sustained application of thought, a great bodhisattva becomes inwardly serene and the mind unified, without initial or sustained application of thought, and enters and abides in the joy and bliss born of concentration. This is called a bodhisattva’s abiding in the second meditative absorption.

“Furthermore, Shariputra, with the fading of joy, a great bodhisattva abides in equanimity, with right mindfulness and right comprehension, personally experiencing the bliss of which the noble ones declare, ‘One who has equanimity and mindfulness abides in bliss.’ Thus he abides in bliss free from joy. This is called a bodhisattva’s abiding in the third meditative absorption.

“Furthermore, Shariputra, with the abandoning of pleasure and pain, and with the prior disappearance of sorrow and joy, a great bodhisattva enters and abides in neither-pain-nor-pleasure, with mindfulness purified by equanimity. This is called a bodhisattva’s abiding in the fourth meditative absorption.

“Furthermore, Shariputra, while abiding in these meditative absorptions, a great bodhisattva’s concentrated mind is pure and immaculate, without defilement, and free from the subsidiary afflictions. Without relinquishing meditative absorption, he is able to undertake all the activities of meditation. This is called a great bodhisattva’s diligent cultivation of the four kinds of meditative absorption in reliance upon the Perfection of Meditation.

“Furthermore, Shariputra, what are the meditative activities of a great bodhisattva? They are the bodhisattva’s accomplishment of the superknowledges and the perfection of the activities of wisdom.

“Shariputra, what are a bodhisattva’s superknowledges, and what constitutes the activities of wisdom?

“Shariputra, a great bodhisattva fully accomplishes five kinds of superknowledge: the superknowledge of direct realization through the wisdom of the divine eye; the superknowledge of direct realization through the wisdom of the divine ear; the superknowledge of direct realization through the wisdom that knows the minds of others; the superknowledge of direct realization through the wisdom that recollects former abodes; and the superknowledge of direct realization through the various manifestations of the bases of psychic power. These are called the five kinds of superknowledge of a great bodhisattva. Through them, the bodhisattva fully accomplishes and perfects the activities of wisdom.

“Shariputra, because a great bodhisattva cultivates the Perfection of Meditation, he perfects the activity of the wisdom of the divine eye. His concentrated mind is thus purified, lucid, undefiled, and free from the subsidiary afflictions. Therefore, with regard to the death and rebirth of sentient beings, he directly realizes superknowledge and his mind becomes thoroughly proficient.

With his purified and lucid divine eye, surpassing the human eye, the great bodhisattva sees sentient beings dying and being reborn, beautiful and ugly, in fortunate and unfortunate states, inferior and superior; and he clearly knows how all beings fare according to their accumulated karma. With this purified divine eye, he sees beings who engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, who revile the noble ones and give rise to wrong views.

Because of the karmic causes produced by wrong views, upon the dissolution of the body and the end of life, they fall into unfortunate destinies—hell, the realm of hungry ghosts, or the animal realm. He also sees beings who engage in excellent bodily conduct, excellent verbal conduct, and excellent mental conduct, who do not revile the noble ones and who give rise to right view. Because of the karmic causes produced by right view, upon the dissolution of the body and the end of life, they are reborn in the heavens, in a fortunate destiny.

“Furthermore, Shariputra, because a great bodhisattva cultivates the Perfection of Meditation, he acquires a lucid divine eye supremely surpassing the divine eyes attained by other sentient beings. He thoroughly sees all material forms, whether coarse or subtle, superior or inferior, distant or near; when these objects appear before his eyes, he sees them all clearly.

“Furthermore, Shariputra, by means of that divine eye, whenever any obstructed material form appears before the bodhisattva’s eyes, he sees it thoroughly and clearly, without obstruction.

“Shariputra, among all divine eyes, the bodhisattva’s divine eye is supreme. The divine eyes of devas, nagas, yakshas, gandharvas, asuras, those in training, those beyond training, arhats, and pratyekabuddhas cannot compare with the bodhisattva’s divine eye. Because this divine eye arises from paths of liberation, it is exceptionally lucid and penetrating.

Throughout the immeasurable and boundless worlds of the ten directions, whatever material forms there may be—coarse or subtle, superior or inferior, near or far—the bodhisattva’s divine eye sees them all clearly, just as they truly are. Moreover, throughout the boundless and limitless worlds of the ten directions, whatever sentient beings are born into any realm of existence, with the exception of the formless realm, the bodhisattva’s divine eye sees all those realms clearly, just as they truly are.

“The bodhisattva’s divine eye also sees and knows the karmic causes and retributive results of sentient beings. It further sees and knows the faculties of sentient beings and the causes of those faculties.

“Furthermore, Shariputra, because a great bodhisattva cultivates the Perfection of Meditation, he accomplishes the divine eye. With that divine eye, he can behold the immeasurable and boundless Buddha lands throughout the ten directions, together with the adornments of their merits; all appear manifestly before his eyes. Having directly beheld them, the bodhisattva purely cultivates the aggregate of moral discipline and dedicates it all toward adorning Buddha lands. This is called a great bodhisattva who possesses the divine eye, abides in the perfection of sila, and makes dedications.

“Furthermore, Shariputra, with his divine eye, which is more lucid than the human eye, the bodhisattva sees the Buddhas and the bodhisattva Sangha clearly, just as they truly are. Having directly seen them, he sees and knows, just as they truly are, all the bodhisattva Sangha’s modes of dignified conduct and standards of Dharma, their faculties, mindfulness, right wisdom, wisdom of liberation, dharanis, sublime and skillful higher knowledges, wisdom and skillful means, expedient methods, realization, and all their other sublime practices of Dharma. He then strives diligently to cultivate them so that they may swiftly reach perfection.

“Furthermore, Shariputra, because a great bodhisattva cultivates the Perfection of Meditation, he acquires a divine eye purer than the human eye, an eye formed from immeasurable merits. Why is this? This eye is unobstructed, because it can see all material forms.

This eye is unattached, because it does not cling to any material form. This eye is liberated, because it is free from all afflictions associated with seeing. This eye is pure, because its nature is transparent.

This eye is without dependence, because it relies upon no object. This eye does not appropriate, because it does not appropriate the latent afflictions. This eye is not blinded, because it is free from doubt and error.

This eye is unbound, because it is free from obstructive dharmas. This eye is lucid, because it has realized the illumination of Dharma. This eye relies upon wisdom, because its activity is not that of consciousness.

This eye is undefiled, because it is free from anger and delusion and far removed from all turbid afflictions. This eye accords with the supreme factors conducive to discernment, because it is the foundation of all noble practices. This eye has the characteristic of unobstructedness, because it casts forth spiritual light upon all sentient beings.

This eye is clear, because it is free from inner confusion. This eye is stainless, because its nature is luminous and pure.

“Furthermore, Shariputra, the bodhisattva’s divine eye can lead to the Buddha-eye; its nature is like space and it never regresses or is lost. The bodhisattva’s divine eye is neither attached nor bound and remains entirely free from craving, anger, and all such defilements. The bodhisattva’s divine eye moves within the sphere of meaningful benefit, pervades the path of right Dharma and purified wisdom, and skillfully abides in lofty and vast great compassion for all sentient beings.

The bodhisattva’s divine eye feels neither anger nor aversion toward those who come seeking alms. The bodhisattva’s divine eye never disparages or scorns those who transgress the precepts. The bodhisattva’s divine eye protects those who have committed faults according to what is appropriate in each case.

The bodhisattva’s divine eye exhorts the indolent; teaches concentration to those whose minds are distracted; bestows right wisdom upon those of unwholesome understanding; reveals the right path to those who travel erroneous paths; and manifests the vast Buddhadharma of the Tathagata to sentient beings whose faith and aspirations are inferior. The bodhisattva’s divine eye ultimately proceeds directly toward omniscient wisdom, lofty and vast superknowledge, and wondrous enlightenment made manifest; seated at the place of awakening, it never regresses.”

This is called a great bodhisattva who, by relying upon the perfection of meditative concentration, attains the superknowledge of the divine eye and brings the activity of direct realization through wisdom to complete perfection in this manner.

– Furthermore, Shariputra! How does a great bodhisattva, through cultivating the perfection of meditative concentration, attain the superknowledge of direct realization through wisdom by means of the faculty of the divine ear? And through what means does the activity of the wisdom of superknowledge become fully perfected?

– Shariputra! Because a great bodhisattva cultivates the perfection of meditative concentration, he attains the faculty of the divine ear, which hears unobstructedly, is pure, and far surpasses the human ear. He clearly hears both kinds of sounds, those of humans and nonhumans, whether distant or near. With that faculty of the divine ear, he can hear all sounds throughout immeasurable and boundless worlds, such as the sounds of devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans. He also hears the sounds of the worthy sages teaching the Dharma—the sounds of Tathagatas, bodhisattvas, pratyekabuddhas, and shravakas. He likewise hears the sounds of the unfortunate realms: the sounds of the hells, hungry ghosts, and animals. With the faculty of the divine ear, the great bodhisattva hears clearly and unobstructedly immeasurable and boundless sounds such as these. Even the sounds produced by tiny creatures such as mosquitoes, gnats, flies, ants, and minute insects are all clearly heard by the bodhisattva’s faculty of the divine ear.

– Furthermore, Shariputra! Because the great bodhisattva’s faculty of the divine ear is pure, he clearly hears and knows every verbal action produced by the wholesome or unwholesome thoughts arising in sentient beings through conditions of mind. He also clearly knows which actions are comprised within wholesome causes and which actions are comprised within unwholesome causes. He can further discern verbal action in which anger arises from the seed of greed; verbal action in which craving arises from the latent tendency of anger; verbal action in which delusion arises from the latent tendencies of greed and anger; and verbal action in which greed and anger arise from the latent tendency of delusion. He also clearly knows verbal action in which craving arises from the seed of greed, verbal action in which anger arises from the seed of anger, and verbal action in which delusion arises from the seed of delusion. Thus, whenever speech gives rise to sound, he hears and knows it all clearly.

He can also hear and clearly know whether verbal action is accompanied by pure intention but defiled and obstructed skillful means, or whether verbal action is accompanied by pure skillful means but defiled and obstructed intention.

The wisdom of the bodhisattva’s superknowledge of the divine ear clearly comprehends all sounds produced throughout the worlds of the ten directions by noble beings and those who are not noble. He clearly hears them all and can discern and understand them without ever being mistaken. Although he hears and knows them in this way, he does not give rise to attachment toward noble sounds, nor does he give rise to aversion toward sounds that are not noble.

Moreover, by hearing and knowing noble sounds, he attains great loving-kindness; by hearing and knowing sounds that are not noble, he attains great compassion. Even when sounds throughout the ten directions arise simultaneously without measure, the great bodhisattva, through the power of the wisdom of the divine ear, hears and knows them without confusion and in accordance with reality. The bodhisattva’s pure divine ear hears unobstructedly and universally throughout all worlds and lands in the ten directions where the Buddhas, the Tathagatas, journey and teach.

He clearly hears and knows the sounds of the Dharma taught by all the

Buddhas. Having heard them, he retains what he has heard in memory, neither forgetting nor losing it, just as water held in a vessel does not overflow.

– Shariputra! A great bodhisattva does not, by receiving the Dharma sound of one Buddha, become obstructed from receiving the Dharma sound of a second Buddha. Because the great bodhisattva never tires of hearing the Dharma, although he may hear the Dharma sounds spoken by all Tathagatas in succession, he can receive and retain them all without ever being mistaken.

Moreover, the bodhisattva’s divine ear clearly hears wholesome and unwholesome sounds throughout the worlds of the ten directions. These immeasurable wholesome and unwholesome sounds, whether spoken at the proper time or at an improper time, he hears and knows in accordance with reality.

What is meant by timely speech and untimely speech?

– Shariputra! The Buddhas and bodhisattvas skillfully know the appropriate time and circumstances. At times they expound teachings extensively for the assembly, and at times they explain them briefly. Having heard them, the great bodhisattva uses a single sound to expound them extensively or briefly in accordance with the proper time and circumstances.

The great bodhisattva clearly knows that although a certain true matter should be foretold, speaking of it to a person would cause that person distress; therefore, he does not make the prediction. Or there may be a true matter that should not be foretold, namely, a matter that would lead to meaninglessness; yet the great bodhisattva, skillfully adapting expedient means for the benefit of others and purifying his own mind through immeasurable skillful means, then makes the prediction.

– Furthermore, Shariputra! Because the great bodhisattva cultivates the perfection of meditative concentration, his divine ear is pure and possesses the power to hear unobstructedly and clearly understand the characteristics of sounds. If there are sounds in which he should rejoice and to which he should listen, the bodhisattva listens to them. If there are sounds in which he should not rejoice and to which he should not listen, the bodhisattva does not listen to them.

– Furthermore, Shariputra! When the great bodhisattva teaches the Dharma within a great assembly, if some listeners’ auditory consciousness is impure, the bodhisattva immediately uses

his spiritual power to empower them so that they may hear and understand. If sentient beings wish to receive and understand all dharmas, the bodhisattva enables them to hear that Dharma sound. If sentient beings do not wish to hear it, he causes them not to hear.

– Furthermore, Shariputra! Because the great bodhisattva cultivates the perfection of meditative concentration, he attains such wisdom of the superknowledge of the divine ear, and the sounds he hears are immeasurable and boundless.

– Furthermore, Shariputra! The faculty of the divine ear makes all dharmas clear and pure. The faculty of the divine ear makes the nature of wisdom lucid and transparent. The faculty of the divine ear enables the bodhisattva to purify himself. The faculty of the divine ear enables the bodhisattva to purify the nature of sentient beings. The faculty of the divine ear is exceedingly skilled in discerning and examining the sounds of speech expressed through words; it hears and knows them all distinctly and can penetrate and understand them. However many differences there are among the words and sounds of sentient beings in the six realms, the bodhisattva can produce sounds identical to those of each kind and teach the Dharma to them.

– Shariputra! The great bodhisattva’s superknowledge of the faculty of the divine ear leads directly and solely to the Buddha’s divine ear and never proceeds toward any other vehicle.

This is called a great bodhisattva who, through cultivating the perfection of meditative concentration, attains the superknowledge of the faculty of the divine ear, hears unobstructedly, and brings the activity of wisdom to complete perfection.

– Furthermore, Shariputra! How does a bodhisattva, through cultivating the perfection of meditative concentration, attain the superknowledge of direct realization through wisdom that knows the minds of others? And what is called the complete perfection of the activity of the wisdom of the superknowledge that knows the minds of others?

– Shariputra! With that pure and luminous superknowledge of the wisdom that knows the minds of others, the great bodhisattva can clearly know the immeasurable mental characteristics of all sentient beings throughout the worlds of the ten directions. Wherever sentient beings may be, whether their mental characteristics belong to the past, the future, or the present, the bodhisattva clearly knows them all.

– Śāriputra! Because the Great Bodhisattva possesses such superknowledge of others’ minds, by means of knowledge of past minds he can clearly know the mental causes and the minds that follow upon those causes in all sentient beings: he can clearly know that in those sentient beings a superior cause gives rise to a mental cause, a middling cause gives rise to a mental cause, or an inferior cause gives rise to a mental cause. He can also clearly know whether those sentient beings possess faculties corresponding to the aspiration and understanding of giving, faculties corresponding to the aspiration and understanding of morality, faculties corresponding to the aspiration and understanding of patience, faculties corresponding to the aspiration and understanding of diligence, faculties corresponding to the aspiration and understanding of concentration, or faculties corresponding to the aspiration and understanding of wisdom. He also clearly knows whether sentient beings possess faculties for the practice of loving-kindness, compassion, sympathetic joy, or equanimity. He also clearly knows whether sentient beings possess faculties for the practice of the Buddha Vehicle, the Pratyekabuddha Vehicle, or the Śrāvaka Vehicle. He also clearly knows whether sentient beings, through the strength of causes, are inclined toward the Mahayana and have perfected wholesome causes, or, through the strength of conditions, are inclined toward the Mahayana and have perfected conditional causes. He also clearly knows whether sentient beings, through the strength of causes, have perfected wholesome causes inclining toward the Mahayana, yet because of causal circumstances are born into lowly families; or whether sentient beings, through the strength of circumstances, although they have not perfected superior wholesome causes, have nevertheless planted powerful causes for birth into eminent families. He also clearly knows whether sentient beings’ aspiration and understanding are pure while their means are impure, whether their means are pure while their aspiration and understanding are impure, whether both their aspiration and understanding and their means are pure, or whether both are impure.

– Furthermore, Śāriputra! When a Great Bodhisattva practices the prajnaparamita of meditation, because he has attained this superknowledge of others’ minds, all his knowledge of the causes, faculties, minds, and practices of sentient beings in the past, and his knowledge by which he teaches the Dharma in accordance with those mental practices, are called the bodhisattva’s superknowledge of others’ minds.

– Śāriputra! Because the Great Bodhisattva possesses this knowledge, he uses the superknowledge that penetrates future minds to know clearly that some sentient beings will possess the cause of morality in a future life while presently possessing the cause of giving; that some will possess the cause of giving in a future life while presently possessing the cause of morality; that some will possess the cause of diligence in a future life while presently possessing the cause of patience; that some will possess the cause of patience in a future life while presently possessing the cause of diligence; that some will possess the cause of wisdom in a future life while presently possessing the cause of meditation; or that some will possess the cause of meditation in a future life while presently possessing the cause of wisdom. The Bodhisattva clearly knows all such immeasurable causal practices.

The Great Bodhisattva also clearly knows that some sentient beings will possess supramundane causal practices in a future life while presently possessing mundane causal practices, or will possess mundane causal practices in a future life while presently possessing supramundane causal practices. The Bodhisattva clearly knows all such immeasurable causal practices.

The Great Bodhisattva also clearly knows that in some sentient beings the causal faculties of the Mahayana will arise in a future life while they presently possess the faculties of the Pratyekabuddha Vehicle; that in some the causal faculties of the Pratyekabuddha Vehicle will arise in a future life while they presently possess the faculties of the Mahayana; that in some the causal faculties of the Mahayana will arise in a future life while they presently possess the faculties of the Śrāvaka Vehicle; that in some the causal faculties of the Śrāvaka Vehicle will arise in a future life while they presently possess the faculties of the Mahayana;

that in some the causal faculties of the Pratyekabuddha Vehicle will arise in a future life while they presently possess the faculties of the Śrāvaka Vehicle; or that in some the causal faculties of the Śrāvaka Vehicle will arise in a future life while they presently possess the faculties of the Pratyekabuddha Vehicle.

Whatever faculties, causes, practices, or conditions all sentient beings will possess in future lives, the Bodhisattva clearly knows them all.

– Śāriputra! You should know that, regarding sentient beings who have not yet matured, the Great Bodhisattvas arouse diligence and employ skillful means to teach and guide them without ever growing weary, teaching the Dharma according to what each is capable of realizing and entering. The Great Bodhisattva knows what kind of vessel for the Dharma each sentient being is and accordingly teaches that person the proper Dharma. Because his teaching of the Dharma is always free from error, he is called one whose teaching of the Dharma is never in vain.

– Furthermore, Śāriputra! By practicing the prajnaparamita of meditation, the Great Bodhisattva attains this superknowledge that directly realizes the minds of others. Although the presently arising minds and mental factors of all sentient beings are immeasurable, the Bodhisattva clearly knows them all. Whether sentient beings have minds of greed, anger, and delusion, or minds free from greed, anger, and delusion, the Bodhisattva knows them all as they truly are. Having clearly known the defilements and afflictions that obstruct the minds of sentient beings, the Great Bodhisattva expounds the true Dharma of liberation in accordance with each particular affliction.

– Furthermore, Śāriputra! When a Great Bodhisattva possessing this superknowledge of others’ minds wishes to teach the Dharma before a great assembly, he must first observe the differing characteristics of the faculties and practices of everyone in the assembly, and then expound the teaching according to what is appropriate for each. You should know that this Great Bodhisattva uses knowledge that clearly discerns the superior and inferior faculties and minds of sentient beings, and thereby can clearly know the natures of their superior and inferior faculties and minds. This Great Bodhisattva does not falsely disparage or revile the characteristics of his own mind or those of others, because he uses wisdom to observe the uninterrupted continuity of mind. In the same way, the Great Bodhisattva uses mindfulness to observe, uses inclination to observe, uses awakening to observe, and uses realization to observe the uninterrupted continuity of mind. He therefore becomes free from the habitual tendencies of the afflictions, completely severs their continuity, and becomes pure and stainless, luminous and undefiled, neither turbid nor agitated. He clearly illuminates all dharmas, enters into all the mental activities of sentient beings, and thus observes the uninterrupted continuity of mind.

If a Great Bodhisattva can realize and enter the knowledge that clearly comprehends all mental dharmas in this way, he is said to have perfected the wisdom and activity of the superknowledge of others’ minds through practicing the prajnaparamita of meditation.

– Furthermore, Śāriputra! When a Great Bodhisattva practices the prajnaparamita of meditation, how does he perfect the wisdom and activity of the superknowledge that directly realizes recollection of past lives?

– Śāriputra! Because the Great Bodhisattva possesses this power of knowledge that recollects past lives, he can recollect and clearly know the innumerable events of the former lives of all sentient beings throughout the worlds of the ten directions. Whether one life, ten lives, a hundred lives, a thousand lives, a hundred thousand lives, or even immeasurable lives, he can clearly know them all.

The Great Bodhisattva also clearly knows the dissolution and formation of kalpas, and clearly knows immeasurable kalpas of formation and dissolution.

The Great Bodhisattva also clearly knows what names, clans, and lineages those sentient beings had when they formerly dwelt in particular places; what their complexions, appearances, and bodily forms were; how they obtained food and drink and sustained their lives; and how they experienced suffering and happiness. He can recollect and clearly know all such immeasurable details.

The Great Bodhisattva also clearly knows how those sentient beings died in one place and were born in another, or died there and were born here. Whether concerning himself or others, he can recollect and clearly know the characteristics and places of immeasurably many deaths and births.

– Furthermore, Śāriputra! Because the Great Bodhisattva relies upon the prajnaparamita of meditation, through the power of knowledge of past lives he can recollect and clearly know the events of his own immeasurable former lives, and can also clearly know all the events of the immeasurable former lives of immeasurably many other sentient beings.

He can also recollect and clearly know the causes that gave rise to his own roots of goodness in the past and the causes that gave rise to the roots of goodness of sentient beings in the past.

The Great Bodhisattva’s power of knowledge of past lives possesses immeasurable skillful means. By dedicating his own roots of goodness to unsurpassed bodhi, he can enable sentient beings to remember and recognize their own roots of goodness, thereby causing them to arouse the aspiration for bodhi.

Moreover, he is able, through recollection, clearly to know the causes of suffering and happiness experienced in former lives, and also clearly knows that all things culminate in impermanence, suffering, and non-self. Having clearly known this, the great bodhisattva practices the bodhisattva conduct without heedlessness regarding material forms, possessions, or retinues; without indulging freely in heedlessness; without heedlessly seeking the position of a Wheel-Turning King, Shakra, Brahma, or one of the Four Heavenly Kings; and without heedlessly seeking rebirth in places where pleasures, wealth, nobility, and power are enjoyed. The sole exception is when, wishing to bring sentient beings to maturity, he takes birth in various realms through the power of his vows.

– Shariputra! Because that great bodhisattva clearly knows that all things culminate in impermanence, suffering, and non-self, he skillfully reproaches, despises, and renounces the conditioned afflictions of the past, no longer allowing them to arise in the present. Even when confronted by circumstances threatening death and by grave and intense suffering, he never creates evil karma or unwholesome dharmas.

– Shariputra! That great bodhisattva dedicates all the roots of virtue he possesses to unsurpassed bodhi and causes the roots of virtue presently being accumulated to increase and expand, because he wishes to embrace all sentient beings and remain far removed from every inequitable dedication of merit. Endowed with these roots of virtue, the great bodhisattva perpetuates the lineage of the Three Jewels so that it will never be severed, dedicating everything to omniscience.

– Shariputra! You should know that it is through the power of recollection and concentration that the great bodhisattva accomplishes such immeasurable wholesome dharmas.

– Moreover, Shariputra! Through cultivating the prajnaparamita of meditative concentration, the great bodhisattva attains the knowledge of former abodes. His recollection and clear knowledge are exceedingly well established because he abides in the dharmadhatu. That recollection is firm and unmoving because it is assembled through skillful means. That recollection is neither restless nor scattered because he has cultivated the discipline of meditative concentration. That recollection is neither agitated nor disturbed because sublime shamatha sustains it. That recollection is free from confusion because it is embraced by sublime vipashyana. That recollection is not crude or coarse by nature because it can gather together pure and manifest sublime wisdom. That recollection is able to retain memories because even memories from the distant past are not forgotten. That recollection is a secret treasury of jewels because it skillfully accumulates the provisions of merit. That recollection does not depend upon others because it skillfully accumulates the provisions of wisdom. That recollection has reached the other shore because it skillfully accumulates the provisions of the paramitas. You should know that immeasurable and boundless sublime wholesome dharmas are all sustained by the power of recollection; therefore, regarding past and present lives, the faculty of remembrance and knowledge arises without anything being forgotten.

This is called the great bodhisattva’s attainment of the superknowledge of former abodes through reliance upon the prajnaparamita of meditative concentration, thereby fully perfecting the activity of wisdom.

– Moreover, Shariputra! How does a great bodhisattva personally realize the superknowledge of the bases of spiritual power, and what is called the perfection of the activity of wisdom through the superknowledge of the bases of spiritual power?

– Shariputra! Because he relies upon the prajnaparamita of meditative concentration, the great bodhisattva develops the basis of spiritual power endowed with the samadhi of aspiration and the formations of striving for abandonment; he then develops the basis of spiritual power endowed with the samadhi of diligence, the samadhi of mind, and the samadhi of investigation, together with the formations of striving for abandonment.

– Shariputra! Relying upon aspiration, diligence, mind, and investigation, the great bodhisattva promotes and develops the dharma of concentration, cultivates it exceedingly well, establishes it exceedingly well, and exercises mastery over it; thus he is able to cultivate the four bases of spiritual power.

– Shariputra! Once the great bodhisattva has accomplished the four bases of spiritual power, whenever he wishes, supernormal powers immediately become manifest, enabling him to display immeasurable miraculous transformations. Although the great bodhisattva manifests immeasurable supernormal powers and transformations, he cultivates them entirely for the sake of liberating sentient beings. If there are sentient beings who can be tamed by seeing such supernormal powers, the great bodhisattva manifests those miraculous transformations for them. He may manifest physical forms, display majestic power, or invisibly bestow empowering aid, thereby enabling those sentient beings to attain liberation.

– Moreover, Shariputra! How does the great bodhisattva manifest various physical forms through the superknowledge of the bases of spiritual power in order to tame sentient beings?

– Shariputra! The great bodhisattva observes sentient beings and, knowing that they can be tamed only by seeing or hearing of a certain physical form, immediately manifests that form. He may manifest the physical form of a Tathagata, a pratyekabuddha, a shravaka, Shakra, King Brahma, one of the Four Heavenly Kings, a Wheel-Turning King, or immeasurably many other physical forms. Whatever physical form may liberate sentient beings, the bodhisattva is able to manifest it, even the physical form of an animal. The bodhisattva manifests all these forms for sentient beings and teaches them the Dharma.

– Moreover, Shariputra! How does he manifest various forms of majestic power through the superknowledge of the bases of spiritual power?

– Shariputra! The great bodhisattva observes sentient beings who possess much overweening pride and are extremely burdened by anger, arrogance, and heedlessness. Knowing that they can be tamed by witnessing such miraculous power, the great bodhisattva then

manifests that miraculous power. He may manifest the strength of a mighty champion, one-quarter the strength of Narayana, one-half or the full strength of Narayana, or even many times that strength, so that those sentient beings may be transformed and liberated.

– Shariputra! Through the prajnaparamita of meditative concentration, the great bodhisattva attains the power of supernormal abilities. With two fingers he can lift Mount Sumeru, king of mountains, as easily as picking up a mango, and he can cast that king of mountains into another boundless world. Mount Sumeru, king of mountains, is 168,000 yojanas high and 84,000 yojanas wide. Composed of four precious substances—gold, silver, lapis lazuli, and crystal—it is foremost in height and breadth. Because the bodhisattva abides in the superknowledge of the bases of spiritual power, even when casting the mountain into another region, his strength is never diminished.

– Moreover, Shariputra! Abiding in the superknowledge of the bases of spiritual power, the great bodhisattva can hold this entire three-thousand-great-thousand world-system in the palm of his hand, from the water-wheel up to the Peak of Existence, remain standing for an entire kalpa, and display every bodily posture without obstruction.

– Shariputra! The great bodhisattva is able, as appropriate, to manifest immeasurable inconceivable miraculous transformations such as these.

– Shariputra! After the great bodhisattva displays such great power and those sentient beings relinquish their arrogance and anger and submit to being tamed, he then teaches them the Dharma according to what is appropriate.

– Moreover, Shariputra! What is empowering aid through the superknowledge of the bases of spiritual power?

The great bodhisattva employs the power of the wisdom of superknowledge to bestow empowering aid, and whatever he directs his empowered thought toward is accomplished. If he wishes to empower the vast and deep ocean so that it becomes as small as the print of an ox’s hoof, that great ocean immediately accords with the bodhisattva’s power of thought and becomes the size of an ox’s hoofprint. If he wishes an ox’s hoofprint to become as vast as the great ocean, it immediately becomes as vast as the great ocean.

If the great bodhisattva wishes the great conflagration at the burning of a kalpa to become a mass of water, it immediately becomes a mass of water; and the reverse is also so. Everything is accomplished according to the great bodhisattva’s thought.

– Moreover, Shariputra! If the great bodhisattva empowers inferior, middling, and superior dharmas to transform into one another, all of them are immediately accomplished.

Whenever the great bodhisattva employs his supernormal powers to empower things, they become firm, difficult to destroy, and incapable of being altered. No human or deva in the world can move or conceal them, with the sole exception of the Buddha, the Blessed One.

– Shariputra! You should know that the great bodhisattva employs the sustaining power of thought in this way solely because certain sentient beings esteem vast and wondrous manifestations. Therefore, he displays his majestic supernormal power in order to teach them the Dharma.

– Furthermore, Shariputra! Because a great bodhisattva cultivates the prajnaparamita of meditative concentration, he attains such mastery of the bases of psychic power, without regression or loss; transcends the realm of the maras of affliction and proceeds directly into the realm of all Buddhas; is fully endowed with skillful means and does not harm sentient beings; and accumulates the provisions of all roots of virtue. Neither any Mara king or mara host nor any mighty deva can obstruct him.

This is called the great bodhisattva who, relying upon the prajnaparamita of meditative concentration, attains the base of psychic power and brings to perfection the activity of direct realization, supernormal knowledge, and wisdom.

– Furthermore, Shariputra! How does a great bodhisattva, relying upon the prajnaparamita of meditative concentration, attain those five supernormal knowledges? What is the meaning of supernormal knowledge, and on what grounds is something called wisdom?

– Shariputra! If a great bodhisattva beholds visible forms, this is called supernormal knowledge; if he can clearly know that visible forms are utterly extinguished yet does not realize their cessation, this is called wisdom. If he hears and knows all sounds, this is called supernormal knowledge; if he clearly knows that the earliest limit of sound cannot be apprehended, this is called wisdom. If he thoroughly comprehends the mental activities of sentient beings, this is called supernormal knowledge; if he clearly knows that the nature of mind is quiescent and extinguished yet does not realize that quiescent extinction, this is called wisdom. If he can recollect the limits of the past, this is called supernormal knowledge; if he clearly knows the three times without obstruction, this is called wisdom. If he can travel to and from the various Buddha lands, this is called supernormal knowledge; if he knows that all lands share the same characteristic as empty space, this is called wisdom. Knowing the arising of all dharmas is called supernormal knowledge; contemplating the equality of dharmas is called wisdom. Clearly comprehending all worlds is called supernormal knowledge; remaining unmixed with the world is called wisdom. Possessing majestic power that eclipses all Shakras, Brahma kings, Four Heavenly Kings, and devas is called supernormal knowledge; clearly knowing that the attainments realized by all shravakas and pratyekabuddhas are inferior is called wisdom. Such supernormal knowledges and wisdoms are immeasurable and inconceivable in number. This is called the great bodhisattva who, through diligent cultivation based upon the prajnaparamita of meditative concentration, brings the activities of supernormal knowledge and wisdom to such perfection.

– Furthermore, Shariputra! By relying upon the prajnaparamita of meditative concentration, a great bodhisattva realizes boundlessly profound and wondrous states of meditative concentration. Why is this? However many countless accumulated afflictions the great bodhisattva relinquishes from his mind, that many countless provisions of the merit of meditative concentration abide within his mind. However many countless sentient beings give rise to distraction because their minds are afflicted, that many countless merits of meditative concentration must the great bodhisattva accumulate.

This is called the great bodhisattva realizing states of meditative concentration immeasurable and boundless in number, all arising from the prajnaparamita of meditative concentration.

– Furthermore, Shariputra! A great bodhisattva realizes extremely profound and wondrous right concentrations and abides within them. At the appropriate time, the great bodhisattva equally gathers and guides beings; this is called great mastery. What is meant by equally gathering and guiding?

– Shariputra! Because great mastery gathers and guides sentient beings into the equality of their nature, this right concentration is called great mastery. Through great mastery, it gathers and guides sentient beings into the equality of the nature of their minds; gathers and guides them into the equality of their aspirations and understanding; gathers and guides them into the equality of skillful means; gathers and guides them into the equality of their supreme aspirations and understanding; gathers and guides them into the equality of dana, shila, kshanti, virya, meditative concentration, and prajna; and gathers and guides them into the equality of all dharmas. This is called the great bodhisattva’s extremely profound and wondrous great mastery of meditative concentration, which gathers and guides beings into the equality of the Dharma-nature.

– Furthermore, Shariputra! By relying upon the prajnaparamita of meditative concentration, a great bodhisattva attains an extremely profound and wondrous meditative concentration that can be entered only through wisdom. It is also called right abiding. Why is it called right abiding? Because this wondrous concentration accords with the Dharma-nature. Why is this? If bodhi is equal, then all sentient beings are equal. If all sentient beings are equal, then all dharmas are equal. To realize and enter that nature of equality is called right abiding.

– Furthermore, Shariputra! If the nature of emptiness is equal, then all dharmas are equal. When the nature of signlessness, the nature of wishlessness, and the nature of nonactivity are all equal, then all dharmas are equal. To realize and enter that nature of equality is called right abiding.

– Furthermore, Shariputra! If the nature of mind is equal, then all dharmas are equal. To realize that nature of equality is called right abiding.

This is called the great bodhisattva attaining meditative concentration, right abiding, and that nature of equality, all through the prajnaparamita of meditative concentration.

– Furthermore, Shariputra! By relying upon the prajnaparamita of meditative concentration, a great bodhisattva attains that wondrous, equal meditative concentration. Toward sentient beings who have benefited him and those who have not, he remains impartial, his mind neither accepting nor rejecting. Thus, the bodhisattva’s mind is like the great element earth, the great element water, the great element fire, the great element wind, and empty space, without distinctions of high or low. He abides and abides well, realizing the state of immovability. In all modes of conduct, his mind constantly remains in great right concentration, yet he does not discriminate the mode of conduct in which he is abiding. The nature of his mind is thoroughly matured; he delights in the embodiment of concentration; he is neither restless nor agitated, neither wavering nor shaken, and is far removed from all dullness. His speech is not confused or disorderly. He knows meaning and knows the Dharma, and skillfully knows the appropriate occasion—that is, the proper time and the timely moment. He skillfully accords with the world while remaining unmixed with the nature of the world. He transcends the eight worldly dharmas; no delusions or afflictions can defile him. He withdraws from noise and commotion and remains far removed from all conditioned activities. He constantly abides only within the equality of the Dharma-nature, never relinquishing profound concentration while manifesting all the activities of the world.

This is called the great bodhisattva who, relying upon the prajnaparamita of meditative concentration, realizes and enters such immeasurable qualities. One should know that all of these arise through wondrous wisdom and skillful means.

– Furthermore, Shariputra! How does a great bodhisattva, by relying upon the prajnaparamita of meditative concentration, realize wondrous wisdom and skillful means?

– O Sariputra! When a great bodhisattva, through the power of great compassion, directs the mind toward an object for the sake of liberating sentient beings, this is called skillful means; when the bodhisattva realizes and enters quiescence, the utmost quiescence, this is called wisdom. If the bodhisattva can enter the unobstructed wisdom of the Buddha, this is called skillful means; when not a single dharma can be apprehended through deliberation, this is called wisdom. If the bodhisattva realizes and enters the comprehensive contemplation of all dharmas, this is called skillful means; when, with regard to the Dharma-nature, there is no discursive thought, this is called wisdom. If the bodhisattva equally realizes and enters the manifest presence of the adorned Buddha-body, this is called skillful means; contemplating the nature of the Dharma-body as having no inherent existence is called wisdom. If the bodhisattva equally realizes and enters the recollection of the sounds, words, and expressions spoken by the Buddha, this is called skillful means; contemplating the Dharma-nature as inexpressible is called wisdom. If the bodhisattva equally realizes and enters the mind abiding in the diamond-like samadhi, this is called skillful means; contemplating the Dharma-nature with undistracted mindfulness is called wisdom. If the bodhisattva abides in the original vows and brings sentient beings to maturity, this is called skillful means; contemplating the nature of sentient beings as selfless is called wisdom. If, by taking superior objects as conditions, the bodhisattva gives rise to all superior roots of goodness, this is called skillful means; contemplating that there is neither condition nor root is called wisdom. If, through that right samadhi, the bodhisattva cultivates and adorns a Buddha-land so that it becomes manifest, this is called skillful means; contemplating the land as being like empty space is called wisdom. If, through right samadhi, the bodhisattva brings forth the adornment of the place of enlightenment, this is called skillful means; abiding in quiescence and discerning all dharmas is called wisdom. If, through right samadhi, the bodhisattva brings forth the turning of the wheel of the true Dharma, this is called skillful means; contemplating the wheel of Dharma that is turned as unarisen is called wisdom. Equally realizing and entering, contemplating, and making manifest immeasurable provisions of the factors of enlightenment such as these is called skillful means. In this immeasurable way, the afflictions are stilled and extinguished, and feverish torment is eliminated. The Tathagata possesses the sublime bliss of meditative absorptions that is not shared with other dharmas; it is devoid of all characteristics, fully comprehends all characteristics, and is free from every sphere of cognitive object. All such qualities enter the meditative absorptions and right samadhis of the bodhisattva. If a great bodhisattva can contemplate all this fully, it is called wisdom.

– O Sariputra! If a great bodhisattva accomplishes this inexhaustible meditative absorption, then, because it accords with the perfection of meditative absorption, no evil Mara can harm or disturb the bodhisattva. This is called abiding as a vessel of the Dharma of all Buddhas.

– O Sariputra! This skillful means and this sublime wisdom are precisely what is called a great bodhisattva's complete accomplishment of the perfection of meditative absorption, for it is brought forth entirely through sublime wisdom and skillful means.

– Furthermore, O Sariputra! By relying upon the perfection of meditative absorption, a great bodhisattva fully accomplishes irreversible supernormal powers, can establish the activity of wisdom, sports freely in supernormal powers and manifests all functions within the world, and, abiding in supernormal powers, brings forth all great undertakings in the world.

– Furthermore, O Sariputra! These supernormal powers are a mark of great knowledge, because they fully possess subtle and wondrous functions both worldly and supramundane. These supernormal powers are a mark of great wisdom, because they directly perceive all worldly and supramundane dharmas. These supernormal powers are marked by inexhaustibility, because they pervade everything like empty space. These supernormal powers perceive all forms equally, because they perceive form and the formless with equality. These supernormal powers can skillfully enter the Dharma gateway of sounds, because the nature of sounds in the beginningless past is equal. These supernormal powers can contemplate all the mental activities of sentient beings, because they directly perceive their nature. These supernormal powers can skillfully recollect and know all kalpas, because they discern and clearly know the past and the future. These supernormal powers can skillfully manifest immeasurable miraculous transformations, because such manifestations always appear before others without any sign of preparatory effort. These supernormal powers clearly know the exhaustion of the outflows, because they act at the proper time, at the right time, and never at an improper time. These supernormal powers are noble and supramundane, because they decisively discern all dharmas.

– Furthermore, O Sariputra! Such supernormal powers are exceedingly profound and subtle; sravakas and pratyekabuddhas cannot fathom them.

Such supernormal powers possess great awe-inspiring virtue, because they can skillfully tame sentient beings. Such supernormal powers accomplish great deeds, because they attain the empowerment of mastery and turn all dharmas.

This is called the great bodhisattva's attainment, through reliance upon the perfection of meditative absorption, of these supreme and irreversible supernormal powers, by which the bodhisattva can skillfully establish the activity of wisdom; they are not brought forth by the power of overweening pride.