THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 403
Chapter 3: Contemplation (2)
At that time, Śāriputra addressed the Buddha:
“World-Honored One, the wisdom of the Stream-enterer, Once-returner, Non-returner, Arhat, Śrāvaka, the wisdom of the Pratyekabuddha, the wisdom of the Great Bodhisattva, and the wisdom of the Tathāgata, the Worthy One, Perfectly Enlightened One, are all without difference, without contradiction, unborn and undying; their intrinsic nature is emptiness. If these dharmas are without difference, without contradiction, unborn and undying, and their intrinsic nature is emptiness, then their distinctions cannot be attained or grasped. Why then, World-Honored One, do you say that the wisdom of a Great Bodhisattva practicing Prajñāpāramitā for just one day surpasses the wisdom of all Śrāvakas and Pratyekabuddhas?”
The Buddha said:
“Śāriputra, what do you think? Does the wisdom of a Great Bodhisattva practicing Prajñāpāramitā for one day surpass the wisdom of all Śrāvakas and Pratyekabuddhas?”
Śāriputra replied:
“World-Honored One, no.”
“Furthermore, Śāriputra, what do you think? When a Great Bodhisattva cultivates Prajñāpāramitā and develops wisdom for one day, does he think, ‘I shall cultivate the marvelous wisdom of all aspects, omniscient wisdom, the wisdom of the path, and the wisdom of all aspects, bringing benefit and happiness to all sentient beings’? Having understood all the characteristics of dharmas, does he then skillfully guide all sentient beings into the realm of Nirvāṇa without remainder? Do all Śrāvakas and Pratyekabuddhas possess such an aspiration?”
Śāriputra replied:
“World-Honored One, no.”
“Furthermore, Śāriputra, what do you think? Can all Śrāvakas and Pratyekabuddhas think, ‘I shall attain unsurpassed enlightenment and, through skillful means, establish all sentient beings in the realm of Nirvāṇa without remainder’?”
Śāriputra replied:
“World-Honored One, no.”
“Furthermore, Śāriputra, what do you think? Can all Śrāvakas and Pratyekabuddhas think, ‘I shall cultivate the six Pāramitās, teach and transform sentient beings, purify Buddha lands, perfect the Buddha’s Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, attain unsurpassed enlightenment, and through skillful means establish immeasurable, countless, boundless sentient beings in the realm of Nirvāṇa without remainder’?”
Śāriputra replied:
“World-Honored One, no.”
The Buddha said:
“Śāriputra, all Great Bodhisattvas think, ‘I should cultivate the six Pāramitās, bring accomplishment to sentient beings, purify Buddha lands, perfect the Buddha’s Ten Powers, Four Fearlessnesses, Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, attain unsurpassed enlightenment, and through skillful means guide immeasurable, countless, boundless sentient beings into the realm of Nirvāṇa without remainder.’
“Śāriputra, it is like a firefly, which does not think, ‘My light can illuminate the entire continent of Jambudvīpa and make every place bright.’ Likewise, no Śrāvaka or Pratyekabuddha thinks, ‘I shall cultivate the six Pāramitās, bring accomplishment to sentient beings, purify Buddha lands, perfect the Buddha’s Ten Powers, Four Fearlessnesses, Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, attain unsurpassed enlightenment, and through skillful means establish immeasurable, countless, boundless sentient beings in the realm of Nirvāṇa without remainder.’
“Śāriputra, it is like the brilliant light of the sun, which shines throughout Jambudvīpa, leaving no place unilluminated. Likewise, all Great Bodhisattvas think, ‘I shall cultivate the six Pāramitās, teach and transform sentient beings, purify Buddha lands, perfect the Buddha’s Ten Powers, Four Fearlessnesses, Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, attain unsurpassed enlightenment, and through skillful means establish immeasurable, countless, boundless sentient beings in the realm of Nirvāṇa without remainder.’
“Therefore, Śāriputra, you should know that the wisdom of all Śrāvakas and Pratyekabuddhas, compared with the wisdom of a Great Bodhisattva practicing Prajñāpāramitā for only one day, is not equal even to one hundredth, one thousandth, one hundred-thousandth, or even an infinitesimal fraction.”
At that time Śāriputra asked:
“World-Honored One, how can Great Bodhisattvas surpass the level of all Śrāvakas and Pratyekabuddhas, attain the stage of irreversible Bodhisattvas, and purify the Buddha path?”
The Buddha said:
“Śāriputra, from the moment they first arouse the aspiration, Great Bodhisattvas cultivate the six Pāramitās while abiding in Emptiness, Signlessness, and Wishlessness. Thus they can surpass the level of all Śrāvakas and Pratyekabuddhas, attain the stage of irreversible Bodhisattvas, and purify the Buddha path.”
Śāriputra again asked:
“World-Honored One, abiding at what stage do Great Bodhisattvas become true fields of merit for all Śrāvakas and Pratyekabuddhas?”
The Buddha replied:
“Śāriputra, from the time they first arouse the aspiration to cultivate the six Pāramitās while abiding in Emptiness, Signlessness, and Wishlessness, until the moment they sit upon the wondrous Bodhi seat, Great Bodhisattvas constantly serve as true fields of merit for all Śrāvakas and Pratyekabuddhas.
“Why is this? Because through reliance upon Great Bodhisattvas, all wholesome dharmas appear in the world: the Ten Wholesome Courses of Action; the Five Lay Precepts; the Eight Observance Precepts; the Four Meditations; the Four Immeasurables; the Four Formless Concentrations; the Four Noble Truths; the Four Foundations of Mindfulness; the Four Right Efforts; the Four Bases of Supernormal Power; the Five Faculties; the Five Powers; the Seven Factors of Enlightenment; the Noble Eightfold Path; the Six Pāramitās; the Eighteen Emptinesses; the Buddha’s Ten Powers; the Four Fearlessnesses; the Four Unobstructed Knowledges; Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity; the Eighteen Unique Qualities of a Buddha; omniscient wisdom; the wisdom of the path; the wisdom of all aspects; and immeasurable, countless wholesome dharmas such as these.
“Because of these wholesome dharmas of the Bodhisattvas, there exist in the world the great Kṣatriya clans, the great Brāhmaṇa clans, the great householder clans, the great lay clans, the Heaven of the Four Great Kings, the Heaven of the Thirty-three, Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven, the Brahmā Retinue Heaven, Brahmā Ministers Heaven, Great Brahmā Heaven, Lesser Light Heaven, Measureless Light Heaven, Utmost Pure Light Heaven, Lesser Purity Heaven, Measureless Purity Heaven, Universal Purity Heaven, Vast Heaven, Lesser Vast Heaven, Measureless Vast Heaven, Great Fruit Heaven, Unconscious Beings Heaven, No-Affliction Heaven, No-Heat Heaven, Good Appearance Heaven, Good Vision Heaven, Ultimate Form Heaven, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception.
“Furthermore, because of these wholesome dharmas of the Bodhisattvas, there appear in the world Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Great Bodhisattvas, and Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.”
Then Śāriputra asked again:
“World-Honored One, must Great Bodhisattvas repay the kindness of their benefactors?”
The Buddha replied:
“Śāriputra, Great Bodhisattvas need not repay the kindness of their benefactors, because they have already repaid it completely.
“Why? Because Great Bodhisattvas are great donors who bestow wholesome dharmas upon sentient beings. They give the Ten Wholesome Courses of Action, the Five Lay Precepts, the Eight Observance Precepts, the Four Meditations, the Four Immeasurables, the Four Formless Concentrations, the Four Noble Truths, the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Supernormal Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, the Six Pāramitās, the Eighteen Emptinesses, the Buddha’s Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, omniscient wisdom, the wisdom of the path, and the wisdom of all aspects.
“Because Bodhisattvas bestow immeasurable, countless, boundless wholesome dharmas upon sentient beings, they are called great donors. Therefore, they have already repaid the kindness of their benefactors, becoming true and pure fields of merit that generate immeasurable blessings.”
At that time Śāriputra asked:
“World-Honored One, when Great Bodhisattvas practice Prajñāpāramitā, in accordance with what dharmas are they said to be in accord with Prajñāpāramitā?”
The Buddha said:
“Śāriputra, when Great Bodhisattvas practice Prajñāpāramitā in accordance with the emptiness of form, they are said to be in accord with Prajñāpāramitā. Likewise, in accordance with the emptiness of feeling, perception, formations, and consciousness, they are said to be in accord with Prajñāpāramitā.
“They are in accord with the emptiness of the eye-base, ear-base, nose-base, tongue-base, body-base, and mind-base; the emptiness of visible forms, sounds, smells, tastes, tangible objects, and mental objects; the emptiness of the eye, visible forms, and eye-consciousness; the ear, sounds, and ear-consciousness; the nose, smells, and nose-consciousness; the tongue, tastes, and tongue-consciousness; the body, tangible objects, and body-consciousness; the mind, mental objects, and mind-consciousness.
“They are in accord with the emptiness of the Noble Truth of Suffering, as well as the Noble Truths of Origin, Cessation, and the Path.
“They are in accord with the emptiness of ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and despair.
“They are in accord with the emptiness of all dharmas, whether conditioned or unconditioned.
“They are in accord with the emptiness of intrinsic nature.
“They are in accord with these seven kinds of emptiness.
“When Great Bodhisattvas are thus in accord with these seven kinds of emptiness, they do not perceive form as either in accord or not in accord; nor feeling, perception, formations, or consciousness as either in accord or not in accord. They do not perceive form as arising or ceasing; nor feeling, perception, formations, or consciousness as arising or ceasing. They do not perceive form as defiled or pure; nor feeling, perception, formations, or consciousness as defiled or pure. They do not perceive form united with feeling, feeling united with perception, perception united with formations, or formations united with consciousness.
“Why? Because not even the slightest dharma is united with another dharma, for intrinsic nature is emptiness.
“Śāriputra, the emptiness of form is not form. The emptiness of feeling, perception, formations, and consciousness is not feeling, perception, formations, or consciousness.
“Why? Because the emptiness of form is not characterized by obstruction; the emptiness of feeling is not characterized by reception; the emptiness of perception is not characterized by grasping; the emptiness of formations is not characterized by fabrication; the emptiness of consciousness is not characterized by discrimination.
“Why? Because form is not different from emptiness, and emptiness is not different from form. Form itself is emptiness, and emptiness itself is form. Likewise, feeling, perception, formations, and consciousness are not different from emptiness, and emptiness is not different from feeling, perception, formations, or consciousness. Feeling, perception, formations, and consciousness are emptiness, and emptiness is feeling, perception, formations, and consciousness.
“Śāriputra, the characteristic of emptiness of these dharmas is unborn, undying, undefiled, unpurified, neither increasing nor decreasing; it is neither past, future, nor present.
“Within this emptiness there is no form, no feeling, perception, formations, or consciousness; no eye-base, ear-base, nose-base, tongue-base, body-base, or mind-base; no visible forms, sounds, smells, tastes, tangible objects, or mental objects; no eye-realm, visible-form realm, or eye-consciousness realm; no ear-realm, sound realm, or ear-consciousness realm; no nose-realm, smell realm, or nose-consciousness realm; no tongue-realm, taste realm, or tongue-consciousness realm; no body-realm, tangible-object realm, or body-consciousness realm; no mind-realm, mental-object realm, or mind-consciousness realm; no ignorance and also no ending of ignorance; up to no old age and death, sorrow, lamentation, suffering, grief, and despair, and also no ending of old age and death, sorrow, lamentation, suffering, grief, and despair; no Noble Truth of Suffering, no Origin, Cessation, or Path; no attainment, no realization; no Stream-enterer or fruit of Stream-entry; no Once-returner or fruit of Once-returning; no Non-returner or fruit of Non-returning; no Arhat or fruit of Arhatship; no Pratyekabuddha or fruit of Pratyekabuddhahood; no Bodhisattva, no Bodhisattva practices; no Tathāgata, Worthy One, Perfectly Enlightened One; and no unsurpassed enlightenment.
“Śāriputra, because Great Bodhisattvas practice Prajñāpāramitā in accordance with such dharmas, they are said to be in accord with Prajñāpāramitā.
“Furthermore, Śāriputra, Great Bodhisattvas practicing Prajñāpāramitā do not perceive generosity as either in accord or not in accord; nor morality, patience, diligence, meditation, or Prajñāpāramitā as either in accord or not in accord. They do not perceive form, feeling, perception, formations, consciousness, the sense bases, the sense objects, the eighteen realms, the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Supernormal Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, the Buddha’s Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, omniscient wisdom, the wisdom of the path, or the wisdom of all aspects as either in accord or not in accord.
“Śāriputra, because Great Bodhisattvas practicing Prajñāpāramitā are in accord with such dharmas, they are said to be in accord with Prajñāpāramitā.
“Furthermore, Śāriputra, Great Bodhisattvas practicing Prajñāpāramitā do not contemplate Emptiness as being in accord with Emptiness, nor Signlessness with Signlessness, nor Wishlessness with Wishlessness.
“Why? Because Emptiness, Signlessness, and Wishlessness are neither in accord nor not in accord.
“Śāriputra, because Great Bodhisattvas practicing Prajñāpāramitā are in accord with such dharmas, they are said to be in accord with Prajñāpāramitā.
“Furthermore, Śāriputra, Great Bodhisattvas practicing Prajñāpāramitā fully understand that the intrinsic characteristics of all dharmas are emptiness. They do not contemplate form as either combining or dispersing; nor feeling, perception, formations, or consciousness as combining or dispersing.
“They do not contemplate form together with the past as combining or dispersing. Why? Because the past cannot be perceived. They do not contemplate feeling, perception, formations, or consciousness together with the past as combining or dispersing, for the past cannot be perceived.
“They do not contemplate form together with the future as combining or dispersing, because the future cannot be perceived. Nor feeling, perception, formations, or consciousness together with the future.
“They do not contemplate form together with the present as combining or dispersing, because the present cannot be perceived. Nor feeling, perception, formations, or consciousness together with the present.
“They do not contemplate the past and future as combining or dispersing; the past and present; the future and past; the future and present; the present and past; the present and future; the past, future, and present; the future, past, and present; or the present, past, and future as combining or dispersing.
“Why? Because the three times are all empty.
“Śāriputra, because Great Bodhisattvas practicing Prajñāpāramitā are in accord with such dharmas, they are said to be in accord with Prajñāpāramitā.
“Furthermore, Śāriputra, Great Bodhisattvas practicing Prajñāpāramitā do not contemplate omniscient wisdom together with the past as combining or dispersing. Why? Because even the past cannot be perceived, much less omniscient wisdom together with the past.
“They do not contemplate omniscient wisdom together with the future as combining or dispersing, because even the future cannot be perceived.
“They do not contemplate omniscient wisdom together with the present as combining or dispersing, because even the present cannot be perceived.
“They do not contemplate omniscient wisdom together with form as combining or dispersing, because even form cannot be perceived.
“They do not contemplate omniscient wisdom together with feeling, perception, formations, or consciousness as combining or dispersing, because even these cannot be perceived.
“They do not contemplate omniscient wisdom together with the eye-base as combining or dispersing, because even the eye-base cannot be perceived.
“They do not contemplate omniscient wisdom together with the ear-base, nose-base, tongue-base, body-base, or mind-base as combining or dispersing, because even these cannot be perceived.
“They do not contemplate omniscient wisdom together with visible forms as combining or dispersing, because even visible forms cannot be perceived.
“They do not contemplate omniscient wisdom together with sounds, smells, tastes, tangible objects, or mental objects as combining or dispersing, because even these cannot be perceived.
“They do not contemplate omniscient wisdom together with the eye-realm, visible-form realm, or eye-consciousness realm as combining or dispersing, because even these cannot be perceived.
“They do not contemplate omniscient wisdom together with the ear-realm, sound realm, or ear-consciousness realm as combining or dispersing.
Why? Because the ear element, the sound element, and the ear-consciousness element are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from the ear element, the sound element, and the ear-consciousness element. Nor is the omniscient wisdom contemplated as either united with or separate from the nose element, the odor element, and the nose-consciousness element. Why? Because the nose element, the odor element, and the nose-consciousness element are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from them. Nor is the omniscient wisdom contemplated as either united with or separate from the tongue element, the taste element, and the tongue-consciousness element. Why? Because the tongue element, the taste element, and the tongue-consciousness element are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from them. Nor is the omniscient wisdom contemplated as either united with or separate from the body element, the tactile object element, and the body-consciousness element. Why? Because the body element, the tactile object element, and the body-consciousness element are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from them. Nor is the omniscient wisdom contemplated as either united with or separate from the mind element, the dharma element, and the mind-consciousness element. Why? Because the mind element, the dharma element, and the mind-consciousness element are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from them.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom (Prajñāpāramitā) in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom, they do not contemplate the omniscient wisdom as either united with or separate from the Perfection of Giving (Dāna Pāramitā). Why? Because the Perfection of Giving itself is not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from it. Nor do they contemplate the omniscient wisdom as either united with or separate from the Perfection of Moral Discipline. Why? Because the Perfection of Moral Discipline is not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from it. Nor do they contemplate the omniscient wisdom as either united with or separate from the Perfection of Patience. Why? Because the Perfection of Patience is not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from it. Nor do they contemplate the omniscient wisdom as either united with or separate from the Perfection of Diligence. Why? Because the Perfection of Diligence is not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from it. Nor do they contemplate the omniscient wisdom as either united with or separate from the Perfection of Meditation. Why? Because the Perfection of Meditation is not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from it. Nor do they contemplate the omniscient wisdom as either united with or separate from the Perfection of Wisdom. Why? Because the Perfection of Wisdom itself is not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from it. Nor do they contemplate the omniscient wisdom as either united with or separate from the Four Foundations of Mindfulness. Why? Because the Four Foundations of Mindfulness are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from them. Nor do they contemplate the omniscient wisdom as either united with or separate from the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, or the Noble Eightfold Path. Why? Because the Four Right Efforts through the Noble Eightfold Path are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from them. Nor do they contemplate the omniscient wisdom as either united with or separate from the Ten Powers of a Buddha. Why? Because the Ten Powers of a Buddha are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from them. Nor do they contemplate the omniscient wisdom as either united with or separate from the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Sympathetic Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, omniscient wisdom, the knowledge of the paths, or the knowledge of all aspects. Why? Because the Four Fearlessnesses through the knowledge of all aspects are not even perceived, much less is the omniscient wisdom contemplated as either united with or separate from them.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom, they do not contemplate the omniscient wisdom as either united with or separate from the Buddha, nor do they contemplate the Buddha and omniscient wisdom as either united or separate. Why? Because omniscient wisdom is precisely the Buddha, and the Buddha is precisely omniscient wisdom. Nor do they contemplate omniscient wisdom as either united with or separate from Bodhi (Enlightenment), nor do they contemplate Bodhi and omniscient wisdom as either united or separate. Why? Because omniscient wisdom is precisely Bodhi, and Bodhi is precisely omniscient wisdom.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Furthermore, Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom, they do not cling to form as having inherent nature, nor to form as lacking inherent nature; they do not cling to feeling, perception, formations, or consciousness as having inherent nature, nor as lacking inherent nature. They do not cling to form as permanent or impermanent; they do not cling to feeling, perception, formations, or consciousness as permanent or impermanent. They do not cling to form as happiness or suffering; they do not cling to feeling, perception, formations, or consciousness as happiness or suffering. They do not cling to form as self or non-self; they do not cling to feeling, perception, formations, or consciousness as self or non-self. They do not cling to form as tranquil or not tranquil; they do not cling to feeling, perception, formations, or consciousness as tranquil or not tranquil. They do not cling to form as emptiness or non-emptiness; they do not cling to feeling, perception, formations, or consciousness as emptiness or non-emptiness. They do not cling to form as signless or characterized; they do not cling to feeling, perception, formations, or consciousness as signless or characterized. They do not cling to form as wishless or possessing wishes; they do not cling to feeling, perception, formations, or consciousness as wishless or possessing wishes.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom, they do not think: “I am practicing the Perfection of Wisdom.” Nor do they think: “I am not practicing the Perfection of Wisdom.” Nor do they think: “I both practice and do not practice the Perfection of Wisdom.” Nor do they think: “I neither practice nor do not practice the Perfection of Wisdom.”
Śāriputra, because a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Furthermore, Śāriputra, a great Bodhisattva does not practice the Perfection of Wisdom for the sake of the Perfection of Giving; nor for the sake of the Perfection of Moral Discipline, Patience, Diligence, Meditation, or Wisdom; nor for the sake of entering the true nature free from arising; nor for attaining the stage of non-retrogression; nor for teaching and transforming sentient beings; nor for purifying Buddha-fields; nor for the Four Foundations of Mindfulness; nor for the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, or the Noble Eightfold Path; nor for the Ten Powers of a Buddha; nor for the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Sympathetic Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, omniscient wisdom, the knowledge of the paths, or the knowledge of all aspects; nor for the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, intrinsic emptiness, characteristic emptiness, common-characteristic emptiness, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of non-existence, the emptiness of intrinsic nature, or the emptiness of the intrinsic nature of emptiness; nor for suchness; nor for the dharma realm; nor for dharma-nature, ultimate reality, or equality. Why? Because when a great Bodhisattva practices the Perfection of Wisdom, they do not perceive any distinctions in the nature of dharmas.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Furthermore, Śāriputra, a great Bodhisattva does not practice the Perfection of Wisdom for the sake of miraculous powers, nor for divine hearing, mind-reading, recollection of past lives, the divine eye, or the exhaustion of the defilements. Why? Because when a great Bodhisattva practices the Perfection of Wisdom, even the Perfection of Wisdom itself is not perceived, much less the six supernatural powers of Bodhisattvas and Tathāgatas.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom, they do not think: “By means of miraculous powers I shall go to the Buddha-worlds throughout the ten directions, as numerous as the sands of the Ganges, to make offerings to, honor, revere, and praise the Buddhas and Tathāgatas there.” Nor do they think: “By means of divine hearing I shall hear the Dharma taught by the Buddhas and Bodhisattvas in those Buddha-worlds.” Nor do they think: “By means of mind-reading I shall know the minds and mental factors of all sentient beings in those Buddha-worlds.” Nor do they think: “By recollection of past lives I shall remember the previous lives of all sentient beings in those Buddha-worlds.” Nor do they think: “By the divine eye I shall see the death here and rebirth there of all sentient beings in those Buddha-worlds.” Nor do they think: “By the exhaustion of the defilements I shall observe whether the defilements of all sentient beings in those Buddha-worlds have been eliminated or not.”
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, when a great Bodhisattva is thus in accord with the Perfection of Wisdom, they are able to establish immeasurable, innumerable, boundless sentient beings in the realm of Nirvāṇa without remainder. All evil Māras cannot harm them, and all worldly aspirations are fulfilled according to their wishes. All Buddhas and great Bodhisattvas throughout the Buddha-worlds of the ten directions, as numerous as the sands of the Ganges, protect and remember such a Bodhisattva, preventing them from falling back to the level of Śrāvakas or Pratyekabuddhas. The Four Great Heavenly Kings up to the Highest Heaven likewise protect such a Bodhisattva. All their undertakings proceed without obstruction, and all physical and mental suffering is dispelled. If there are karmic offenses that in future lives would have brought painful retribution, those are transformed into only minor suffering in the present life. Why? Because this Bodhisattva extends loving compassion equally to all sentient beings.
Śāriputra, you should know that such a great Bodhisattva, with only a little effort, can cause all dhāraṇī gateways and all samādhi gateways to appear before them. Wherever they are reborn, they constantly serve the World-Honored Buddhas until they attain unsurpassed perfect enlightenment, and throughout that entire interval they are never far from the Buddha.
Śāriputra, you should know that when a great Bodhisattva practices the Perfection of Wisdom in this way, they obtain immeasurable, innumerable, inconceivable supreme merits.
Furthermore, Śāriputra, a great Bodhisattva practicing the Perfection of Wisdom does not think: “There are dharmas that are either in accord with or not in accord with other dharmas, equal or unequal.” Why? Because this great Bodhisattva does not perceive any dharma as being in accord with or not in accord with another, equal or unequal.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, a great Bodhisattva practicing the Perfection of Wisdom does not think: “With respect to the dharma realm, I shall quickly realize perfect enlightenment—or not quickly realize perfect enlightenment.” Why? Because there is not the slightest dharma that can realize perfect enlightenment with respect to the dharma realm.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, a great Bodhisattva practicing the Perfection of Wisdom does not perceive even the smallest dharma apart from the dharma realm.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, a great Bodhisattva practicing the Perfection of Wisdom does not think: “The dharma realm can serve as the cause and condition for dharmas.”
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, a great Bodhisattva practicing the Perfection of Wisdom does not think: “This dharma can or cannot realize the dharma realm.” Why? Because this great Bodhisattva does not perceive even the slightest dharma, much less any dharma that can or cannot realize the dharma realm.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Furthermore, Śāriputra, a great Bodhisattva practicing the Perfection of Wisdom does not perceive the dharma realm as corresponding with emptiness, nor do they perceive it as not corresponding with emptiness.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in accord with such dharmas, this is called being in accord with the Perfection of Wisdom.
Śāriputra, a great Bodhisattva practicing the Perfection of Wisdom does not perceive form as corresponding with emptiness, nor as not corresponding with emptiness. They do not perceive feeling, perception, formations, or consciousness as corresponding with emptiness, nor as not corresponding with emptiness. They do not perceive the eye-base as corresponding with emptiness, nor as not corresponding with emptiness; nor the ear-, nose-, tongue-, body-, or mind-bases as corresponding with emptiness or not corresponding with emptiness. They do not perceive the form-base as corresponding with emptiness, nor as not corresponding with emptiness; nor the sound-, odor-, taste-, tactile-, or dharma-bases as corresponding with emptiness or not corresponding with emptiness. They do not perceive the eye element, form element, or eye-consciousness element as corresponding with emptiness, nor as not corresponding with emptiness; nor the ear element, sound element, or ear-consciousness element; nor the nose element, odor element, or nose-consciousness element; nor the tongue element, taste element, or tongue-consciousness element; nor the body element, tactile object element, or body-consciousness element; nor the mind element, dharma element, or mind-consciousness element as corresponding with emptiness or not corresponding with emptiness. They do not perceive the Noble Truth of Suffering as corresponding with emptiness, nor as not corresponding with emptiness; nor the Noble Truths of Origin, Cessation, and the Path. They do not perceive ignorance as corresponding with emptiness, nor as not corresponding with emptiness; nor formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and despair as corresponding with emptiness or not corresponding with emptiness. They do not perceive the Four Foundations of Mindfulness as corresponding with emptiness, nor as not corresponding with emptiness; nor the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, or the Noble Eightfold Path; nor the Ten Powers of a Buddha; nor the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Sympathetic Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, omniscient wisdom, the knowledge of the paths, or the knowledge of all aspects as corresponding with emptiness or not corresponding with emptiness.
Śāriputra, if a great Bodhisattva practicing the Perfection of Wisdom can thus be in accord, this is the supreme accord with emptiness. Because great Bodhisattvas are thus in accord with emptiness, they do not fall into the level of Śrāvakas or Pratyekabuddhas, but instead bring sentient beings to fulfillment, purify Buddha-fields, and quickly attain unsurpassed perfect enlightenment.
Śāriputra, among all kinds of accord, accord with the Perfection of Wisdom is the foremost, the most honored, the most excellent, the highest, the most wondrous, the loftiest, the ultimate, unsurpassed, unequaled, and incomparable. Why? Because this accord with the Perfection of Wisdom is precisely accord with Emptiness, accord with Signlessness, and accord with Wishlessness.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in this way, you should know that they have received, or are close to receiving, the prediction of Buddhahood.
Śāriputra, this great Bodhisattva can bring great benefit to immeasurable, innumerable, boundless sentient beings.
Śāriputra, this great Bodhisattva does not think: “I am in accord with the Perfection of Wisdom.” Nor do they think: “I have received the prediction that I will certainly become a Buddha, or that I am close to receiving such a prediction.” Nor do they think: “I can bring sentient beings to fulfillment and purify Buddha-fields.” Nor do they think: “I shall attain unsurpassed perfect enlightenment, turn the wondrous Wheel of Dharma, and benefit all beings.” Why? Because this great Bodhisattva does not perceive any dharma apart from the dharma realm, does not perceive any dharma practicing the Perfection of Wisdom, does not perceive any dharma receiving a Buddha’s prediction, does not perceive any dharma attaining unsurpassed perfect enlightenment, does not perceive any dharma purifying Buddha-fields, and does not perceive any dharma teaching and transforming sentient beings. Why? Because when a great Bodhisattva practices the Perfection of Wisdom, they do not generate notions of self, sentient being, life, person, nourisher, grower, transmigrator, mind-born being, youth, agent, instigator, experiencer, one who causes others to experience results, creator of karma, one who causes others to create karma, knower, or seer. Why? Because self, sentient beings, and the rest are ultimately neither born nor destroyed. Since they are ultimately unborn and undying, how could they practice the Perfection of Wisdom?
Śāriputra, because this great Bodhisattva does not perceive the birth of sentient beings, they practice the Perfection of Wisdom; because they do not perceive the cessation of sentient beings, they practice the Perfection of Wisdom; because they realize that sentient beings are empty, they practice the Perfection of Wisdom; because they realize that sentient beings are not a self, they practice the Perfection of Wisdom; because they realize that sentient beings are ungraspable, they practice the Perfection of Wisdom; because they realize that sentient beings are beyond all attachment, they practice the Perfection of Wisdom; because they realize that the intrinsic nature of sentient beings is not the nature of sentient beings, they practice the Perfection of Wisdom.
Śāriputra, among all forms of accord, accord with emptiness is foremost; accord with the Perfection of Wisdom is the most honored and the most excellent.
Śāriputra, great Bodhisattvas who are thus in accord can attain the Ten Powers of the Tathāgata, the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Sympathetic Joy, Great Equanimity, the Eighteen Unique Qualities of a Buddha, omniscient wisdom, the knowledge of the paths, and the knowledge of all aspects.
Śāriputra, when a great Bodhisattva practices the Perfection of Wisdom in this way, completely in accord with the Perfection of Wisdom, they do not give rise to stinginess, do not give rise to thoughts of violating moral discipline, do not give rise to anger, do not give rise to laziness, do not give rise to distraction, and do not give rise to wrong wisdom.