PRAJÑĀPĀRAMITĀ GREAT SUTRA
VOLUME 405
Chapter 3: CONTEMPLATIVE OBSERVATION (4)
At that time, Śāriputra addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, while practicing Prajñāpāramitā, manifest the supernormal power of remembering former lives?”
The Buddha told Śāriputra:
“There is a Great Bodhisattva who, with the supernormal power of remembering former lives, can correctly and truly recall the former lives of all sentient beings throughout the ten directions in as many worlds as the sands of the Ganges. That is, they can recollect former events, whether of themselves or of others, within one thought, ten thoughts, one hundred thoughts, one thousand thoughts, or many hundreds of thousands of thoughts. They can also recollect former events over one day, ten days, one hundred days, one thousand days, or many hundreds of thousands of days. They can recollect former events over one month, ten months, one hundred months, one thousand months, or many hundreds of thousands of months. They can recollect former events over one year, ten years, one hundred years, one thousand years, or many hundreds of thousands of years. They can recollect former events over one kalpa, ten kalpas, one hundred kalpas, one thousand kalpas, many hundreds of thousands of kalpas, up to countless, innumerable hundreds of thousands of millions and trillions of kalpas.
“Furthermore, they can recollect former events in the past: at such a time, in such a place, with such a name, such a family name, such a kind of existence, such food, such a duration of dwelling, such a limited lifespan, such a long lifespan, experiencing such happiness, undergoing such suffering. From that place they passed away and were born here; from this place they passed away and were born there. Their appearance was such, their speech was such. Whether summarized or elaborated, whether concerning themselves or others, they can remember all of it completely.
“Śāriputra, although this Great Bodhisattva possesses such wisdom-power of knowing former events, they do not become proud because of it, do not cling to the nature of the supernormal power of remembering former lives, do not cling to the phenomena of that supernormal power, and do not cling to the attainment of such a supernormal power. Regarding either attachment or non-attachment, they do not cling to either. Why? Because its own nature is emptiness, its own nature is relinquishment, and its own nature has never been something that can be grasped.
“Śāriputra, this Great Bodhisattva does not think: ‘Now I manifest the supernormal power of remembering former lives in order to amuse myself,’ but only does so in order to attain omniscient wisdom.
“Śāriputra, this is called a Great Bodhisattva, while practicing Prajñāpāramitā, manifesting the supernormal power of remembering former lives.”
At that time Śāriputra again said:
“World-Honored One, how does a Great Bodhisattva, while practicing Prajñāpāramitā, manifest the divine eye supernormal power?”
The Buddha told Śāriputra:
“There is a Great Bodhisattva who possesses the supreme, pure divine eye, surpassing the divine eyes of ordinary beings, and can truly see the various forms and appearances of sentient and non-sentient beings throughout the ten directions in as many worlds as the sands of the Ganges. That is, they can completely see the various forms and appearances of sentient beings as they are born and die, beautiful forms and ugly forms, fortunate realms and unfortunate realms, whether superior or inferior. From this, they know that sentient beings are reborn differently according to the workings of their karmic forces.
“Sentient beings who, due to causes and conditions, accomplish evil bodily conduct, evil verbal conduct, and evil mental conduct, slander the noble ones, and hold such views will, when their bodies perish and their lives end, fall into evil destinies: they may fall into hell, be born among animals, be born among hungry ghosts, be born in borderlands, in low and inferior states, among hostile and harmful beings, and experience various sufferings.
“Sentient beings who, due to causes and conditions, accomplish virtuous bodily conduct, virtuous verbal conduct, and virtuous mental conduct, praise the noble ones, and possess right view, will, when their bodies perish and their lives end, be born in fortunate realms: they may be born among heavenly beings or among humans, and enjoy various pleasures. Such different karmic results experienced by sentient beings are all known by the Bodhisattva exactly as they are.
“Śāriputra, although this Great Bodhisattva possesses such power of the divine eye, they do not become proud because of it, do not cling to the nature of the divine eye supernormal power, do not cling to the phenomena of the divine eye supernormal power, do not cling to attaining such a divine eye supernormal power, and regarding either attachment or non-attachment, they do not cling to either. Why? Because its own nature is emptiness, its own nature is relinquishment, and its own nature has never been something that can be grasped.
“Śāriputra, this Great Bodhisattva does not think: ‘Now I will manifest the divine eye supernormal power in order to amuse myself,’ but only does so in order to attain omniscient wisdom.
“Śāriputra, this is a Great Bodhisattva, while practicing Prajñāpāramitā, manifesting the divine eye supernormal power.”
At that time, Śāriputra again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva, while practicing Prajñāpāramitā, manifest the supernormal power of extinction of outflows?”
The Buddha told Śāriputra:
“There is a Great Bodhisattva who, with the supernormal power of extinction of outflows, can truly know whether all sentient beings throughout the ten directions in as many worlds as the sands of the Ganges, whether themselves or others, have exhausted their outflows or not. This supernormal power relies upon the vajra-like concentration, and only after eliminating the obstacles and habitual tendencies does it become perfected. When attaining the irreversible Bodhisattva stage, it is also called the complete exhaustion of all afflictions and outflows, because ultimately they no longer manifest.
“Although the Bodhisattva has attained this supernormal power of extinction of outflows, they do not fall into the states of Śrāvakas or Pratyekabuddhas, but only proceed toward the unsurpassed supreme enlightenment, without seeking any other benefit.
“Śāriputra, although this Great Bodhisattva possesses such wisdom-power of the extinction of outflows, they do not become proud because of it, do not cling to the nature of the supernormal power of extinction of outflows, do not cling to the phenomena of the supernormal power of extinction of outflows, do not cling to attaining such a supernormal power, and regarding either attachment or non-attachment, they do not cling to either. Why? Because its own nature is emptiness, its own nature is relinquishment, and its own nature has never been something that can be grasped.
“Śāriputra, this Great Bodhisattva does not think: ‘Now I manifest the supernormal power of extinction of outflows in order to amuse myself,’ but only does so in order to attain omniscient wisdom.
“Śāriputra, this is called a Great Bodhisattva, while practicing Prajñāpāramitā, manifesting the supernormal power of extinction of outflows.
“Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, they can perfect and purify the six supernormal-power pāramitās. Because these six supernormal-power pāramitās are perfected and purified, they attain the unsurpassed supreme enlightenment.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of giving, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of generosity or stinginess.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of pure morality, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of observing precepts or violating precepts.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of patience, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of compassion or anger.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of diligence, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of diligence or laziness.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of meditative absorption, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of tranquility or distraction.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in Prajñāpāramitā itself, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of wisdom or ignorance.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in giving and the perfection of pure morality, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of generosity or stinginess, observing precepts or violating precepts.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in giving and the perfection of patience, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of generosity or stinginess, compassion or anger.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in giving and the perfection of diligence, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of generosity or stinginess, diligence or laziness.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in giving and the perfection of meditative absorption, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of generosity or stinginess, tranquility or distraction.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in giving and the perfection of Prajñāpāramitā, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of generosity or stinginess, wisdom or ignorance.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in pure morality and patience, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of observing precepts or violating precepts, compassion or anger.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in pure morality and diligence, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of observing precepts or violating precepts, diligence or laziness.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in pure morality and meditative absorption, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of observing precepts or violating precepts, tranquility or distraction.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in pure morality and Prajñāpāramitā, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of observing precepts or violating precepts, wisdom or ignorance.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in patience and the perfection of diligence, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of compassion or anger, diligence or laziness.
“Śāriputra, there is also a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in patience and the perfection of meditative absorption, purifying and adorning the path of omniscient wisdom and all-characteristic wisdom. Because of ultimate emptiness, they do not give rise to a mind of compassion or anger, tranquility or distraction.”
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in patience, the perfection of patience, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of compassion or anger, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in diligence, the perfection of meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of diligence or laziness, tranquility or distraction arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in diligence, Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of diligence or laziness, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in meditation and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, pure morality, and the perfection of patience, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, keeping precepts or violating precepts, compassion or anger arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, patience, and diligence, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, compassion or anger, diligence or laziness arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, diligence, and meditation, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, diligence or laziness, tranquility or distraction arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in pure morality, patience, and diligence, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of keeping precepts or violating precepts, compassion or anger, diligence or laziness arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in pure morality, diligence, and meditation, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of keeping precepts or violating precepts, diligence or laziness, tranquility or distraction arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in pure morality, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of keeping precepts or violating precepts, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in patience, diligence, and meditation, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of compassion or anger, diligence or laziness, tranquility or distraction arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in patience, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of compassion or anger, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in diligence, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of diligence or laziness, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, pure morality, patience, and diligence, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, keeping precepts or violating precepts, compassion or anger, diligence or laziness arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, pure morality, patience, diligence, and meditation, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, compassion or anger, diligence or laziness, tranquility or distraction arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, diligence, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, diligence or laziness, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in pure morality, patience, diligence, and meditation, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of keeping precepts or violating precepts, compassion or anger, diligence or laziness, tranquility or distraction arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in pure morality, diligence, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of keeping precepts or violating precepts, diligence or laziness, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in patience, diligence, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of compassion or anger, diligence or laziness, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, pure morality, patience, diligence, and meditation, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, keeping precepts or violating precepts, compassion or anger, diligence or laziness, tranquility or distraction arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, patience, diligence, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, compassion or anger, diligence or laziness, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in pure morality, patience, diligence, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of keeping precepts or violating precepts, compassion or anger, diligence or laziness, tranquility or distraction, wisdom or ignorance arises.
O Śāriputra, there is again a great Bodhisattva who, when practicing Prajñāpāramitā, abiding in generosity, pure morality, patience, diligence, meditation, and Prajñāpāramitā, makes pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, no mind of generosity or stinginess, keeping precepts or violating precepts, compassion or anger, diligence or laziness, tranquility or distraction, wisdom or ignorance arises.
Thus, O Śāriputra, when the great Bodhisattvas practice Prajñāpāramitā and abide in the six perfections, they make pure the path of all-knowledge and the wisdom of all aspects. Because of ultimate emptiness, they do not have generosity or stinginess, they do not have keeping precepts or violating precepts, they do not have compassion or anger, they do not have diligence or laziness, they do not have tranquility or distraction, they do not have wisdom or ignorance; they do not cling to generosity, they do not cling to stinginess, they do not cling to keeping precepts, they do not cling to violating precepts, they do not cling to compassion, they do not cling to anger, they do not cling to diligence, they do not cling to laziness, they do not cling to tranquility, they do not cling to distraction, they do not cling to wisdom, they do not cling to ignorance.
O Śāriputra, at that very time this Bodhisattva does not cling to the person who gives or is stingy, does not cling to the person who keeps precepts or violates precepts, does not cling to the person who is compassionate or angry, does not cling to the person who is diligent or lazy, does not cling to the person who is tranquil or distracted, does not cling to the person who is wise or ignorant.
O Śāriputra, at that very time this Bodhisattva does not cling to either clinging or non-clinging. Why? Because all phenomena are ultimately empty.
O Śāriputra, at that very time this Bodhisattva does not cling to insults, does not cling to praise, does not cling to harm, does not cling to benefit, does not cling to contempt, does not cling to respect. Why? Because within ultimate emptiness there is no phenomenon of insult or praise, no phenomenon of harm or benefit, no phenomenon of contempt or respect.
O Śāriputra, at that very time this Bodhisattva does not cling to the person who slanders or praises, does not cling to the person who harms or benefits, does not cling to the person who despises or respects. Why? Because within ultimate emptiness there is no person who insults or praises, no person who harms or benefits, no person who despises or respects.
O Śāriputra, at that very time this Bodhisattva does not cling to either clinging or non-clinging. Why? Because profound Prajñāpāramitā forever cuts off all attachment and non-attachment.
O Śāriputra, when this Bodhisattva practices Prajñāpāramitā, he attains supreme and most wondrous merits that all Śrāvakas and Pratyekabuddhas cannot attain.
O Śāriputra, after this Bodhisattva has perfected such merits, he can further use the four means of gathering to teach and transform all sentient beings, purify the Buddha-fields, and only then attain the purified path of all-knowledge and the wisdom of all aspects, quickly realizing the wisdom of omniscience.
Furthermore, O Śāriputra, when a Bodhisattva practices Prajñāpāramitā, while practicing Prajñāpāramitā, he gives rise to an equal mind toward all sentient beings. Having given rise to an equal mind, he develops the aspiration to benefit and bring happiness to all sentient beings. Having developed the aspiration to benefit and bring happiness, he realizes equality with regard to the nature of all phenomena. Having become equal with the nature of phenomena, he establishes all sentient beings within the equal nature of all phenomena.
O Śāriputra, this Bodhisattva, in the present Dharma, is protected and remembered by all Buddhas of the ten directions, and is also cherished and respected by all great Bodhisattvas, Śrāvakas, and Pratyekabuddhas.
Venerable Śāriputra, wherever this Great Bodhisattva is born, his eyes will never see unpleasant forms, his ears will never hear unpleasant sounds, his nose will never smell unpleasant odors, his tongue will never taste unpleasant flavors, his body will never come into contact with unpleasant objects, and his mind will never hold onto unpleasant phenomena.
Venerable Śāriputra, this Great Bodhisattva will forever remain irreversible from the unsurpassed, highest enlightenment. At the very moment the Buddha spoke, among the assembly there were three hundred Bhikṣus who cultivated this Prajñāpāramitā practiced by Great Bodhisattvas, received supreme benefit, left their seats, offered their robes to the Buddha, and all aroused the aspiration to seek unsurpassed, highest enlightenment.
At that time, the World-Honored One smiled, and from His mouth emitted rays of light of various colors. Venerable Ānanda rose from his seat, uncovered his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said:
“World-Honored One, due to what causes and conditions do You smile? When a Great Sage smiles, there must certainly be a cause and condition. Please, out of compassion, tell us.”
The Buddha said to Ānanda:
“The three hundred Bhikṣus who left their seats will, from now, after sixty-one kalpas, in the kalpa called Star Simile, attain Buddhahood. All will share the same name: Great Banner Sign Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer and Trainer, Teacher of Gods and Humans, Buddha Bhagavān. After these Bhikṣus relinquish this body, they will be born in the Buddha-field of Akṣobhya Buddha in the eastern direction, and in that Buddha-field they will cultivate the Bodhisattva practices.
“Furthermore, sixty thousand devas, having heard the Buddha’s teaching, all aroused the aspiration to seek unsurpassed, highest enlightenment. The World-Honored One gave them a prediction that they would, within the Dharma of Tathāgata Maitreya, with pure faith, leave home and cultivate the holy conduct exclusively. Tathāgata Maitreya will give them a prediction that they will attain unsurpassed, highest enlightenment.
“At that time, all the assembly here, through the Buddha’s miraculous power, saw a thousand Buddha-fields and the World-Honored Ones together with the assemblies of those Buddhas. In the ten directions, those Buddha-fields were pure, adorned, wondrous, and supreme. At that very moment, the pure and majestic appearance of this Sahā world could not be compared with any other realm.
“Then, ten thousand sentient beings in this assembly all made the aspiration: ‘Through the merit of cultivating pure actions, may I be reborn in those Buddha-fields.’”
At that time, the World-Honored One, knowing their aspirations, smiled, and from His mouth emitted rays of light of various colors.
Venerable Ānanda again left his seat and respectfully asked the Buddha the cause of His smile.
The Buddha said to Ānanda:
“Do you now see these ten thousand sentient beings?”
Ānanda replied:
“Yes, World-Honored One.”
The Buddha said:
“Ānanda, these ten thousand sentient beings, after passing away from this life, according to the power of their vows, will all be reborn in ten thousand Buddha-fields. Until they attain unsurpassed, highest enlightenment, wherever they are born they will always not be far from Buddhas, making offerings, showing respect, honoring, and praising them. When their cultivation of the six pāramitās is perfected, they will simultaneously attain Buddhahood with the same name: Adornment King Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer and Trainer, Teacher of Gods and Humans, Buddha Bhagavān.”
**Chapter 4: NOTHING EQUALS IT**
At that time, Venerable Śāriputra, Venerable Mahāmaudgalyāyana, Venerable Subhūti, Venerable Mahākāśyapa, Venerable Pūrṇa Maitrāyaṇīputra—those known by everyone—together with the great Bhikṣus, Bhikṣuṇīs, Great Bodhisattvas, Upāsakas, and Upāsikās all left their seats, respectfully joined their palms, and said:
“World-Honored One, the great pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The vast pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The supreme pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The honored pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The excellent pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The highest pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The wondrous pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The exalted pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The limitless pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The unsurpassed pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The incomparable pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The unequaled pāramitā is the Prajñāpāramitā of Great Bodhisattvas.
“The pāramitā like space is the Prajñāpāramitā of Great Bodhisattvas. The non-oppositional pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The pāramitā without its own characteristic is the Prajñāpāramitā of Great Bodhisattvas. The pāramitā without common characteristics is the Prajñāpāramitā of Great Bodhisattvas. The pāramitā without abiding in all phenomena is the Prajñāpāramitā of Great Bodhisattvas. The pāramitā that cannot be grasped is the Prajñāpāramitā of Great Bodhisattvas. The unborn pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The undying pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The empty-nature pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The existent-nature pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The pāramitā of neither emptiness nor existence is the Prajñāpāramitā of Great Bodhisattvas. The Śamatha pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The Dharma-tha pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The pāramitā that develops all virtues is the Prajñāpāramitā of Great Bodhisattvas. The pāramitā that accomplishes all virtues is the Prajñāpāramitā of Great Bodhisattvas. The invincible pāramitā is the Prajñāpāramitā of Great Bodhisattvas. The pāramitā capable of destroying all is the Prajñāpāramitā of Great Bodhisattvas.
“World-Honored One, Great Bodhisattvas who cultivate Prajñāpāramitā are the most honored, the most excellent, and possess great majestic power. They can practice unsurpassed giving, perfect unsurpassed giving, fully possess the unsurpassed Perfection of Giving, attain an unsurpassed self-body, namely a body adorned with infinite excellent marks and characteristics, and realize the unsurpassed Dharma, namely unsurpassed, highest enlightenment.
“World-Honored One, Great Bodhisattvas who cultivate Prajñāpāramitā are the most honored, the most excellent, and possess great majestic power. They can uphold unsurpassed morality, perfect unsurpassed morality, fully possess the unsurpassed Perfection of Pure Morality, attain an unsurpassed self-body, namely a body adorned with infinite excellent marks and characteristics, and realize the unsurpassed Dharma, namely unsurpassed, highest enlightenment.
“World-Honored One, Great Bodhisattvas who cultivate Prajñāpāramitā are the most honored, the most excellent, and possess great majestic power. They can cultivate unsurpassed patience, perfect unsurpassed patience, fully possess the unsurpassed Perfection of Patience, attain an unsurpassed self-body, namely a body adorned with infinite excellent marks and characteristics, and realize the unsurpassed Dharma, namely unsurpassed, highest enlightenment.
“World-Honored One, Great Bodhisattvas who cultivate Prajñāpāramitā are the most honored, the most excellent, and possess great majestic power. They can manifest unsurpassed diligence, perfect unsurpassed diligence, fully possess the unsurpassed Perfection of Diligence, attain an unsurpassed self-body, namely a body adorned with infinite excellent marks and characteristics, and realize the unsurpassed Dharma, namely unsurpassed Bodhi.
“World-Honored One, Great Bodhisattvas who cultivate Prajñāpāramitā are the most honored, the most excellent, and possess great majestic power. They can manifest unsurpassed concentration, perfect unsurpassed concentration, fully possess the unsurpassed Perfection of Meditation, attain an unsurpassed self-body, namely a body adorned with infinite excellent marks and characteristics, and realize the unsurpassed Dharma, namely unsurpassed, highest enlightenment.
“World-Honored One, Great Bodhisattvas who cultivate Prajñāpāramitā are the most honored, the most excellent, and possess great majestic power. They can cultivate unsurpassed wisdom, perfect unsurpassed wisdom, fully possess the unsurpassed Prajñāpāramitā, attain an unsurpassed self-body, namely a body adorned with infinite excellent marks and characteristics, and realize the unsurpassed Dharma, namely unsurpassed, highest enlightenment.
“With regard to other kinds of supreme virtues, according to their corresponding Dharma, it is likewise.
“World-Honored One, the World-Honored One also, because of cultivating Prajñāpāramitā, cultivated, abided in, perfected, and fully possessed supreme virtues, attained unsurpassed form; unsurpassed feeling, perception, formations, and consciousness; realized unsurpassed Bodhi; and turned the unsurpassed Dharma wheel. The Buddhas of the past, future, and present are likewise.
“Therefore, World-Honored One, if any Great Bodhisattva wishes to reach the ultimate other shore of all phenomena, they should cultivate Prajñāpāramitā.
“World-Honored One, all gods, humans, asuras, and others should make offerings, show respect, honor, and praise Great Bodhisattvas who cultivate Prajñāpāramitā.”
At that time, the Buddha said to the great disciples and the Great Bodhisattvas:
“Indeed, indeed, just as you have said! All beings in the world—gods, humans, asuras, and others—should make offerings, show respect, honor, and praise Great Bodhisattvas who cultivate Prajñāpāramitā. Why? Because through these Great Bodhisattvas, the world has the appearance of gods and humans: great Kṣatriya lineages, great Brahmin lineages, great elder lineages, great householder lineages, Wheel-Turning Kings, the Four Great Kings Heaven, the Heaven of the Thirty-Three, and up through the Heaven of Free Enjoyment of Others’ Transformations; the Brahma hosts, up through the Heaven of Neither Thought nor Non-Thought appear in the world. Because of these Great Bodhisattvas, the world has the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, Bodhisattva, and Buddhas appearing. Because of these Great Bodhisattvas, the world has means for living and enjoyment, such as food and drink, clothing, bedding, rooms, houses, lamps, maṇi jewels, pearls, lapis lazuli, conch shells, jade, coral, gold, silver, and precious jewels appearing in the world.
“In summary, all worldly happiness of humans, heavenly happiness of gods, and supramundane happiness all arise because of such Great Bodhisattvas. Why? Because these Great Bodhisattvas themselves practice giving and teach others to give; themselves uphold precepts and teach others to uphold precepts; themselves practice patience and teach others patience; themselves practice diligence and teach others diligence; themselves cultivate concentration and teach others concentration; themselves cultivate wisdom and teach others wisdom. Therefore, because of these Great Bodhisattvas who cultivate Prajñāpāramitā, all sentient beings receive benefit and happiness.”
**Chapter 5: THE MARK OF THE TRUE TONGUE**
At that time, the World-Honored One manifested the mark of a great tongue that covered the entire three-thousand-great-thousand world. From this tongue-mark, countless rays of light of various colors were emitted, illuminating the countless Buddha-worlds throughout the ten directions.
At that time, in the countless Buddha-fields in the eastern direction, everywhere there were immeasurable, innumerable Great Bodhisattvas who saw this great light. Their minds became filled with doubt, and together they went to see the Buddha in their own world, bowed respectfully, and said:
“World-Honored One, through whose majestic power, and why, does this great light illuminate the Buddha-fields?”
At that time, those Buddhas all replied:
“To the west of this realm there is a Buddha-world called Sahā. Its Buddha is named Śākyamuni Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer and Trainer, Teacher of Gods and Humans, Buddha Bhagavān. He is currently teaching Prajñāpāramitā to an assembly of Great Bodhisattvas and has manifested the mark of a tongue covering the three-thousand-great-thousand world. From that tongue-mark countless rays of light of various colors have been emitted, illuminating the countless Buddha-worlds throughout the ten directions. The light you see is produced by the manifestation of that Buddha’s tongue-mark.”
At that time, in those worlds, immeasurable and innumerable Great Bodhisattvas, having heard this, rejoiced greatly, praised it as an unprecedented event, and all said to their Buddhas:
“We wish to go to the Sahā world to behold, pay homage to, and make offerings to Śākyamuni Tathāgata, Arhat, Perfectly Enlightened One, and the assembly of Great Bodhisattvas, in order to hear Prajñāpāramitā. May the World-Honored One compassionately grant permission.”
At that time, those Buddhas all replied:
“Now is the right time. Go according to your wishes.”
Having received the Buddha’s permission, the assemblies of Great Bodhisattvas all bowed at the Buddha’s feet, circumambulated seven times clockwise, then brought countless banners, canopies, garments, necklaces, fragrances, flower garlands, jewels, gold and silver, various flowers, and performed supreme wondrous music. In a short while they arrived before this Buddha, making offerings, showing respect, honoring, and praising the Buddha and Bodhisattvas. They then circumambulated hundreds of thousands of times, bowed at the Buddha’s feet, and sat to one side.
In countless Buddha-fields throughout the southern, western, northern directions, the four intermediate directions, above and below, there were immeasurable and innumerable Great Bodhisattvas who did likewise.
At that time, the Four Great Kings Heaven, the Heaven of the Thirty-Three, Yāma Heaven, Tuṣita Heaven, Heaven of Joyful Transformation, Heaven of Free Enjoyment of Others’ Transformations, Brahma Hosts Heaven, Brahma Retinue Heaven, Brahma Assembly Heaven, Great Brahma Heaven, Light Heaven, Lesser Light Heaven, Infinite Light Heaven, Pure Light Heaven, Pure Heaven, Lesser Pure Heaven, Infinite Pure Heaven, Pervasive Pure Heaven, Vast Heaven, Lesser Vast Heaven, Infinite Vast Heaven, Vast Fruit Heaven, No Affliction Heaven, No Heat Heaven, Well Appearing Heaven, Well Seeing Heaven, Form Ultimate Heaven—all brought immeasurable kinds of perfumes, powdered incense, burning incense, tree incense, leaf incense, blended fragrances, beautiful flower garlands, fresh flower garlands, garlands and countless varieties of garlands, the most fragrant and beautiful heavenly flowers, blue lotuses, red lotuses, white lotuses, golden lotuses, wondrous sound flowers, great wondrous sound flowers, and countless other fragrant heavenly flowers. They came before the Buddha to make offerings, show respect, honor, and praise the Buddha and Bodhisattvas, then circumambulated hundreds of thousands of times, bowed at the Buddha’s feet, and stood to one side.
At that time, the assemblies of Great Bodhisattvas from the ten directions had arrived. The various banners, jeweled canopies, garments, necklaces, jewels, fragrances, flowers, and musical instruments offered by countless gods of the Desire Realm and Form Realm, through the Buddha’s miraculous power, all rose into the sky and formed a canopy platform covering the three-thousand-great-thousand world. At the four corners of the top of the platform were jeweled banners and canopy supports. The jeweled banners were decorated with colorful necklaces, precious jewels, flower garlands, and all kinds of ornaments, extremely beautiful and magnificent.
At that time, in the assembly there were hundreds of thousands of billions of millions of beings who all rose from their seats, joined their palms respectfully, and said to the Buddha:
“World-Honored One, we vow that in future lives we will become Buddhas with marks, appearances, and majestic virtues like those of the World-Honored One today; with an adorned Buddha-land, assemblies of Śrāvakas, Bodhisattvas, humans, and gods, and turning of the Dharma wheel all like the Buddha today.”
At that time, the World-Honored One, knowing their aspirations, enabled them to realize the Patience of Non-Arising Dharma regarding all phenomena, understand clearly that all are unborn, undying, uncreated, and unconditioned. Therefore, He smiled, and from His mouth emitted rays of light of various colors.
At that time, Ānanda immediately left his seat, joined his palms respectfully, and said:
“World-Honored One, due to what causes and conditions do You smile? The smiles of Buddhas are never without causes and conditions.”
The Buddha said to Ānanda:
“The hundreds of thousands of billions of millions of beings who left their seats have realized the Patience of Non-Arising Dharma regarding all phenomena and clearly understand all as unborn, undying, uncreated, and unconditioned. In future lives, they will pass through sixty-eight billion great kalpas, diligently cultivate the Bodhisattva practices, and in the kalpa called Wondrous Dharma Flower will attain Buddhahood. All will share the same name: Enlightenment Branch Flower Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer and Trainer, Teacher of Gods and Humans, Buddha Bhagavān.”