THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 480
Chapter 2: ŚĀRIPUTRA (2)
Furthermore, Śāriputra, when a Great Bodhisattva practicing Prajñāpāramitā has generated such merits, at that time, the Four Great Heavenly Kings in the trichiliocosm rejoice greatly and think as follows: “Today, we should bring four bowls to make offerings to this Bodhisattva, just as in the past the Heavenly King offered bowls to the Buddha before.”
At that time, in the trichiliocosm, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, and the Heaven of Freely Enjoying Others’ Transformations rejoice greatly and think as follows: “We should provide for, serve, and make offerings to this Bodhisattva, so that the evil forces of the Asuras will be diminished and the retinues of the gods will increase in benefit.”
At that time, in the trichiliocosm, from the Brahmā Assembly Heaven up to the Great Brahmā Heaven; from the Light Heaven up to the Heaven of Universal Pure Light; from the Pure Heaven up to the Heaven of Pervasive Purity; from the Vast Heaven up to the Vast Fruit Heaven; from the Heaven Free from Affliction up to the Highest Form Heaven, all rejoice and are inspired, thinking as follows: “We should invite this Bodhisattva to quickly attain the supreme Enlightenment, turn the Wonderful Dharma Wheel, and benefit all beings.”
Furthermore, Śāriputra, if a Great Bodhisattva practicing Prajñāpāramitā increases generosity, pure morality, patience, diligence, meditative concentration, Prajñāpāramitā, and other wholesome dharmas, then the virtuous men and virtuous women, and others, in that world rejoice greatly and think as follows: “We regard that Bodhisattva as our father and mother, brothers and sisters, spouse and children, relatives, acquaintances, and good friends.”
At that time, all the Four Great Heavenly Kings in that world up to the Heaven of Freely Enjoying Others’ Transformations; from the Brahmā Assembly Heaven up to the Great Brahmā Heaven; from the Light Heaven up to the Heaven of Universal Pure Light; from the Pure Heaven up to the Heaven of Pervasive Purity; from the Vast Heaven up to the Vast Fruit Heaven; from the Heaven Free from Affliction up to the Highest Form Heaven—all rejoice and are delighted, thinking as follows: “We should employ every means to enable that Bodhisattva to abandon the dharma of sensual desire, from the time of first arousing the mind until attaining the supreme Enlightenment, and always cultivate the holy conduct. Regarding favorable dharmas, he should not give rise to attachment or defilement. Why? Because such cultivation is not holy conduct; even being born in the Brahmā heavens is obstructed, so how could one attain the supreme Enlightenment? Therefore, a Great Bodhisattva who cuts off desire, leaves home, and cultivates the holy conduct can attain the supreme Enlightenment. Apart from this, one who does not leave home yet practices is not practicing holy conduct.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, must all Great Bodhisattvas necessarily have parents, spouses, children, relatives, and friends?”
The Buddha said:
“Śāriputra, there are Bodhisattvas who possess parents, spouses, children, and relatives, yet still cultivate the conduct of a Great Bodhisattva. There are also Bodhisattvas who have no spouse or children; from the time they first arouse the mind until they become Buddhas, they always cultivate the holy conduct and do not lose their original nature of purity. There are also Bodhisattvas who use skillful means; at first they manifestly appear to enjoy the five objects of sensual pleasure, and later become weary of them, diligently cultivate the holy conduct, and then attain the supreme Enlightenment.
Śāriputra, it is like a magician or a disciple of a magician who is highly skilled in magic and can transform various pleasures of the five desires, and then within those illusory five desires, freely enjoy pleasures. What do you think? Are the things created by the magician real?”
Śāriputra replied:
“No, World-Honored One.”
The Buddha said:
“Śāriputra, Great Bodhisattvas are also like this. Using skillful means, in order to accomplish the welfare of sentient beings, they manifestly appear to enjoy the five desires, but in reality are not defiled by them. Why? Because Great Bodhisattvas are deeply disgusted with the five desires and are not polluted by the faults of the five desires. Instead, they use countless methods to criticize and condemn desires, and think as follows:
‘The five desires are like fierce fire; desire is like filthy excrement; desire is like a butcher; desire is like an enemy; desire is like a poisonous weapon; desire is like a deep pit.’
Śāriputra, Great Bodhisattvas use countless methods to criticize and condemn desires in this way. How could there be genuine desires for them to enjoy? These are only skillful means, used to benefit sentient beings, causing such manifested beneficial activities to appear.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, how should Great Bodhisattvas practice such profound Prajñāpāramitā?”
The Buddha said:
“Śāriputra, when Great Bodhisattvas practice Prajñāpāramitā, they should contemplate as follows: There truly is a Bodhisattva, yet they do not see a Bodhisattva; they do not see the name of Bodhisattva; they do not see Prajñāpāramitā; they do not see the name of Prajñāpāramitā; they do not see practice; they do not see non-practice. Why? Śāriputra, because the intrinsic nature of Bodhisattva is empty, and the name of Bodhisattva is empty.
Why? The intrinsic nature of form is empty, because it is not made empty by emptiness. The intrinsic nature of feeling, perception, formations, and consciousness is empty, because it is not made empty by emptiness. The emptiness of form is not form; the emptiness of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness. Form is not separate from emptiness; emptiness is not separate from form. Feeling, perception, formations, and consciousness are not separate from emptiness; emptiness is not separate from feeling, perception, formations, and consciousness. Form itself is emptiness; emptiness itself is form. Feeling, perception, formations, and consciousness themselves are emptiness; emptiness itself is feeling, perception, formations, and consciousness.
Why? Śāriputra, here there is only the name called Bodhi; here there is only the name called sattva; here there is only the name called Bodhisattva; here there is only the name called emptiness. Thus, the intrinsic nature neither arises nor ceases, neither becomes defiled nor purified. Great Bodhisattvas who practice such profound Prajñāpāramitā do not see arising, do not see cessation, do not see defilement, and do not see purity.
Why? Śāriputra, these are merely names temporarily established as concepts to distinguish individual dharmas. Because there is conceptual discrimination, names are provisionally established, and therefore they are spoken of accordingly. Just as according to such speech, such and such arises, and then the mind gives rise to attachment. When Great Bodhisattvas practice Prajñāpāramitā, they do not see any general names or particular names for all things. Because they do not see them, they are not bound by attachment.”
Furthermore, Śāriputra, when Great Bodhisattvas practice Prajñāpāramitā, they should contemplate as follows: “Bodhisattva is only a name; Buddha is only a name; Prajñāpāramitā is only a name; form is only a name; feeling, perception, formations, and consciousness are only names; all dharmas are only names.”
Śāriputra, it is like the self, which is only a name called “self,” but in reality cannot be grasped. Likewise, sentient beings, the stream of life, arising, nurturing, growth, the subject of transmigration, and extending broadly to knowing and seeing, are all only names; that is, from sentient beings up to the one who sees, they truly cannot be grasped. Because they cannot be grasped, they are empty. They merely follow worldly convention and provisionally establish these guest names. Dharmas are also like this and should not be clung to. Therefore, when Great Bodhisattvas practice Prajñāpāramitā, they do not see a self up to seeing, nor do they see the nature of all dharmas.
Śāriputra, Great Bodhisattvas who practice Prajñāpāramitā in this way, except for the wisdom of Buddhas, possess wisdom that all Śrāvakas and Pratyekabuddhas cannot equal. Why? Because regarding all these names that are called such, Great Bodhisattvas cannot grasp them; because they do not contemplate and see them, they do not cling to them.
Śāriputra, if Great Bodhisattvas can practice such profound Prajñāpāramitā, then they are called those who skillfully enter and practice profound Prajñāpāramitā.
Śāriputra, suppose that all great Śrāvakas among you in Jambudvīpa possessed wisdom as numerous as bamboo, grass, grains, rice, sugarcane, thorns, and so forth. Compared with the wisdom of Bodhisattvas practicing Prajñāpāramitā, it would not equal one hundredth, one thousandth, or one hundred-thousandth. Even numerical fractions, calculational fractions, and up to the fraction of Upaniṣadam would not equal one part. Why? Śāriputra, because the wisdom of that Great Bodhisattva can cause all sentient beings in the ten directions to proceed toward Nirvāṇa.
Furthermore, Śāriputra, the wisdom cultivated by one Great Bodhisattva practicing Prajñāpāramitā for one day cannot be compared with the wisdom of all Śrāvakas and Pratyekabuddhas.
Śāriputra, setting aside Jambudvīpa, suppose the wisdom of all great Śrāvakas among you throughout the four great continents were as numerous as bamboo, grass, grains, rice, sugarcane, thorns, and so forth. Compared with the wisdom of a Great Bodhisattva practicing Prajñāpāramitā, it would not equal one hundredth, one thousandth, or one hundred-thousandth. Even numerical fractions, calculational fractions, and up to the fraction of Upaniṣadam would not equal one part. Why? Śāriputra, because all the wisdom of that Great Bodhisattva can cause all sentient beings in the ten directions to proceed toward Nirvāṇa.
Furthermore, Śāriputra, the wisdom cultivated by one Great Bodhisattva practicing Prajñāpāramitā for one day cannot be compared with the wisdom of all Śrāvakas and Pratyekabuddhas.
Śāriputra, setting aside the four great continents, suppose the wisdom of all great Śrāvakas among you throughout one trichiliocosm were as numerous as bamboo, grass, grains, rice, sugarcane, thorns, and so forth. Compared with the wisdom of Bodhisattvas practicing Prajñāpāramitā, it would not equal one hundredth, one thousandth, or one hundred-thousandth. Even numerical fractions, calculational fractions, and up to the fraction of Upaniṣadam would not equal one part. Why? Śāriputra, because all the wisdom of that Great Bodhisattva can cause all sentient beings in the ten directions to proceed toward Nirvāṇa.
Furthermore, Śāriputra, the wisdom cultivated by one Great Bodhisattva practicing Prajñāpāramitā for one day cannot be compared with the wisdom of all Śrāvakas and Pratyekabuddhas.
Śāriputra, setting aside one trichiliocosm, suppose the wisdom of all great Śrāvakas among you throughout the countless Buddha worlds in the ten directions, as numerous as bamboo, grass, grains, rice, sugarcane, thorns, and so forth, were compared with the wisdom of Bodhisattvas practicing Prajñāpāramitā. It would not equal one hundredth, one thousandth, or one hundred-thousandth. Even numerical fractions, calculational fractions, and up to the fraction of Upaniṣadam would not equal one part. Why? Śāriputra, because all the wisdom of that Great Bodhisattva can cause all sentient beings in the ten directions to proceed toward Nirvāṇa.
Furthermore, Śāriputra, the wisdom cultivated by one Great Bodhisattva practicing Prajñāpāramitā for one day cannot be compared with the wisdom of all Śrāvakas and Pratyekabuddhas.
At that time, Śāriputra said to the Buddha:
O Śākyamuni, all the wisdom of the Śrāvaka Vehicle, the wisdom of the Stream-enterer, Once-returner, Non-returner, Arhat; all the wisdom of the Pratyekabuddha Vehicle; all the wisdom of the Great Bodhisattvas; all the wisdom of the Tathāgatas, Arhats, Perfectly Enlightened Ones; all of these wisdoms are without difference, without contradiction, without arising, without ceasing, and their own nature is emptiness. If phenomena are without distinction, without contradiction, without arising, without ceasing, and their own nature is empty, then the principle of the distinctions among these phenomena cannot be grasped. Therefore, why does the World-Honored One say that the wisdom of all Śrāvakas and Pratyekabuddhas cannot compare with the wisdom of a single Great Bodhisattva who practices Prajñāpāramitā for one day?
The Buddha taught:
Śāriputra, what do you think? Does the wisdom cultivated and the deeds accomplished in one day by a Great Bodhisattva practicing Prajñāpāramitā have such functions as compared with the wisdom of all Śrāvakas and Pratyekabuddhas?
Śāriputra replied:
World-Honored One, no!
The Buddha continued:
Śāriputra, what do you think? The wisdom cultivated in one day by a Great Bodhisattva practicing Prajñāpāramitā—can it give rise fully to the marvelous wisdom of all aspects, the wisdom of omniscience, the wisdom of the path-aspects, and the wisdom of all aspects; can it bring benefit and happiness to all sentient beings and awaken to all aspects of all phenomena; and can it, through skillful means, establish for all sentient beings the realm of Nirvāṇa without remainder? Does the wisdom of Śrāvakas and Pratyekabuddhas have such functions?
Śāriputra replied:
World-Honored One, no!
The Buddha continued:
Śāriputra, what do you think? Do all Śrāvakas and Pratyekabuddhas have such thoughts as: “I shall attain the highest unsurpassed Enlightenment, and then, through skillful means, establish the realm of Nirvāṇa without remainder for all sentient beings”? Is such a thought possible?
Śāriputra replied:
World-Honored One, no!
The Buddha continued:
Śāriputra, what do you think? Do all Śrāvakas and Pratyekabuddhas have such thoughts as: “I shall cultivate Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā in order to bring about the accomplishment of sentient beings, purify the Buddha-fields, perfect the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha; attain the highest unsurpassed Enlightenment; and then, through skillful means, establish immeasurable, boundless, countless sentient beings in the realm of Nirvāṇa without remainder”? Is such a thought possible?
Śāriputra replied:
World-Honored One, no!
The Buddha taught:
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā all think as follows:
“I shall cultivate Giving, Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā in order to bring about the accomplishment of sentient beings, purify the Buddha-fields, perfect the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha; attain the highest unsurpassed Enlightenment; and then, through skillful means, establish immeasurable, countless, boundless sentient beings in the realm of Nirvāṇa without remainder.”
Śāriputra, just as a firefly cannot think: “The light of my body can become a great light illuminating the entire continent of Jambudvīpa,” so too are Śrāvakas and Pratyekabuddhas. They have never single-mindedly given rise to the thought:
“I shall cultivate the six perfections in order to bring about the accomplishment of sentient beings, purify the Buddha-fields, perfect the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha; attain the highest unsurpassed Enlightenment; and through skillful means establish immeasurable, countless, boundless sentient beings in the realm of Nirvāṇa without remainder!”
Śāriputra, just as the sun has brilliant light and, as soon as it rises, illuminates the entire continent of Jambudvīpa, so too do Great Bodhisattvas practicing Prajñāpāramitā think:
“I shall cultivate the six perfections in order to bring about the accomplishment of sentient beings, purify the Buddha-fields, perfect the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha; attain the highest unsurpassed Enlightenment; and through skillful means establish immeasurable, countless, boundless sentient beings in the realm of Nirvāṇa without remainder.”
At that time, Śāriputra said to the Buddha:
World-Honored One, why are Great Bodhisattvas able to surpass the stages of Śrāvakas and Pratyekabuddhas? How are they able to attain the irreversible stage of the Bodhisattva and purify the path of Bodhi?
The Buddha taught:
Śāriputra, from the time they first arouse the aspiration and practice the six perfections, Great Bodhisattvas always abide in the Dharma of emptiness, signlessness, and wishlessness; therefore, they surpass the stages of Śrāvakas and Pratyekabuddhas, attain the irreversible stage of the Bodhisattva, and purify the path of Bodhi.
At that time, Śāriputra continued:
World-Honored One, in which stages do Great Bodhisattvas abide that they are able to become the truly pure fields of merit for all Śrāvakas and Pratyekabuddhas?
The Buddha taught:
Śāriputra, from the time they first arouse the aspiration and practice the six perfections until they sit upon the Bodhi throne, Great Bodhisattvas constantly serve as the truly pure fields of merit for all Śrāvakas and Pratyekabuddhas. Why? Śāriputra, because relying upon Great Bodhisattvas, all wholesome dharmas appear in the world.
These include all ten paths of wholesome action, the five precepts for lay followers, the eight precepts for temporary observance, the four meditative absorptions, the four immeasurables, the four formless concentrations, the four wisdoms of the Noble Truths, the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, the eightfold Noble Path, the four fearlessnesses, the four unobstructed knowledges, the ten powers of the Tathāgata, the six perfections, and the eighteen unique qualities of the Buddha. All such immeasurable, countless, boundless wholesome dharmas appear in the world.
Through these wholesome dharmas of Great Bodhisattvas, the world has the appearance of great Kṣatriya lineages, great Brahmin lineages, great elder lineages, great householder lineages; the Four Great Kings Heaven up to the Heaven of Free Enjoyment of Others’ Creations; the Brahmā Host Heaven up to the Great Brahmā Heaven; the Radiance Heaven up to the Heaven of Limitless Radiance; the Pure Heaven up to the All-Pervasive Pure Heaven; the Vast Heaven up to the Vast Fruit Heaven; the Heaven of Unconscious Beings; the Heaven Free from Affliction up to the Highest Form Heaven; and the Heaven of Infinite Space up to the Heaven of Neither Perception nor Non-Perception. All these appear in the world.
Furthermore, because of the wholesome dharmas of Bodhisattvas, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, Great Bodhisattvas, and Tathāgatas, Arhats, Perfectly Enlightened Ones appear in the world.
At that time, Śāriputra said to the Buddha:
World-Honored One, do Great Bodhisattvas still need to purify the field of merit for themselves?
The Buddha taught:
Śāriputra, Great Bodhisattvas no longer need to purify the field of merit for themselves. Why? Because it has already been completely purified.
What does this mean? Śāriputra, because Great Bodhisattvas are great donors, giving sentient beings many wholesome dharmas of both the worldly and transcendent realms, such as giving sentient beings the ten paths of wholesome action, the five precepts for lay followers, the eight precepts for temporary observance, the four meditative absorptions, the four immeasurables, the four formless concentrations, the four wisdoms of the Noble Truths, the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, the eightfold Noble Path, the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the six perfections, the eighteen unique qualities of the Buddha, and so forth.
Because they give such immeasurable and boundless wholesome dharmas, Bodhisattvas are called great donors. Through this, Bodhisattvas have already purified their own field of merit and also developed immeasurable accumulations of merit in the world.
At that time, Śāriputra said to the Buddha:
World-Honored One, with which dharmas must Great Bodhisattvas be in harmony in order to be said to be in harmony with Prajñāpāramitā?
The Buddha taught:
Śāriputra, because Great Bodhisattvas are in harmony with the emptiness of form, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of feeling, perception, formations, and consciousness, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of the eye faculty, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of the ear, nose, tongue, body, and mind faculties, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of form as an object, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of sound, smell, taste, touch, and phenomena as objects, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of the eye element, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of the ear, nose, tongue, body, and mind elements, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of the form element, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of sound, smell, taste, touch, and phenomena elements, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of the eye-consciousness element, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of the ear, nose, tongue, body, and mind consciousness elements, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of the Noble Truth of suffering, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of the Noble Truths of origin, cessation, and the path, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of ignorance, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of all phenomena, they are said to be in harmony with Prajñāpāramitā. Because they are in harmony with the emptiness of conditioned phenomena and unconditioned phenomena, they are said to be in harmony with Prajñāpāramitā.
Because Great Bodhisattvas are in harmony with the emptiness of intrinsic nature, they are said to be in harmony with Prajñāpāramitā.
Śāriputra, because Great Bodhisattvas are in harmony with these seven kinds of emptiness, they are said to be in harmony with Prajñāpāramitā.
Śāriputra, when Great Bodhisattvas are in harmony with these seven kinds of emptiness, they do not see form as being in harmony or not in harmony; they do not see feeling, perception, formations, and consciousness as being in harmony or not in harmony.
They do not see form as a phenomenon that arises or a phenomenon that ceases; they do not see feeling, perception, formations, and consciousness as phenomena that arise or cease.
They do not see form as a defiled phenomenon or a purified phenomenon; they do not see feeling, perception, formations, and consciousness as defiled or purified phenomena.
They do not see form as joined with feeling; they do not see feeling as joined with perception; they do not see perception as joined with formations; they do not see formations as joined with consciousness.
Why? Śāriputra, there is not even the slightest phenomenon that can be joined with another phenomenon, because the intrinsic nature of all phenomena is empty.
Shariputra, all forms are empty, not being forms; feelings, perceptions, formations, and consciousness are empty, not being feelings, perceptions, formations, and consciousness. Why? Shariputra, forms are empty, not having the characteristic of transformation and obstruction; feelings are empty, not having the characteristic of receiving; perceptions are empty, not having the characteristic of grasping images; formations are empty, not having the characteristic of creating; consciousness is empty, not having the characteristic of differentiation.
Why is this so? Shariputra, form is not different from emptiness, and emptiness is not different from form. Form itself is emptiness; emptiness itself is form. Feelings, perceptions, formations, and consciousness are also like this.
Shariputra, the empty nature of all these phenomena neither arises nor ceases, is neither defiled nor pure, neither increases nor decreases; it is neither past, nor future, nor present. Thus, within this emptiness, there is no form; there are no feelings, perceptions, formations, or consciousness. There is no eye faculty; no ear, nose, tongue, body, or mind faculty. There is no form realm; no sound, smell, taste, touch, or dharma realm. There is no earth element; no water, fire, wind, space, or consciousness element. There is no eye realm; no ear, nose, tongue, body, or mind realm. There is no form realm; no sound, smell, taste, touch, or dharma realm. There is no eye-consciousness realm; no ear, nose, tongue, body, or mind-consciousness realm. There is no ignorance, nor is there the cessation of ignorance. There are no formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death; nor is there the cessation of formations up to aging and death. There is no Noble Truth of suffering, no Noble Truth of origin, cessation, or path. There is no attainment, and no direct realization. There is no Stream-enterer, nor the fruit of Stream-entry. There is no Once-returner, nor the fruit of Once-returning. There is no Non-returner, nor the fruit of Non-returning. There is no Arhat, nor the fruit of Arhatship. There is no Solitary Buddha, nor Solitary Buddha enlightenment. There is no Bodhisattva, nor the practices of a Bodhisattva. There is no Tathagata, Perfectly Enlightened One, nor the unsurpassed state of awakening.
Shariputra, because the Great Bodhisattvas are in accordance with such a Dharma, they are said to be in accordance with the Perfection of Wisdom.
Furthermore, Shariputra, the Great Bodhisattvas who practice the Perfection of Wisdom do not see whether the Perfection of Giving is in accordance or not in accordance; they do not see whether the Perfection of Pure Conduct, Patience, Diligence, Meditation, and Wisdom are in accordance or not in accordance.
They do not see whether form is in accordance or not in accordance; they do not see whether feelings, perceptions, formations, and consciousness are in accordance or not in accordance.
They do not see whether the eye faculty is in accordance or not in accordance; they do not see whether the ear, nose, tongue, body, and mind faculties are in accordance or not in accordance.
They do not see whether the form realm is in accordance or not in accordance; they do not see whether the sound, smell, taste, touch, and dharma realms are in accordance or not in accordance.
They do not see whether the eye realm is in accordance or not in accordance; they do not see whether the ear, nose, tongue, body, and mind realms are in accordance or not in accordance.
They do not see whether the form realm is in accordance or not in accordance; they do not see whether the sound, smell, taste, touch, and dharma realms are in accordance or not in accordance.
They do not see whether the eye-consciousness realm is in accordance or not in accordance; they do not see whether the ear, nose, tongue, body, and mind-consciousness realms are in accordance or not in accordance.
They do not see whether the Noble Truth of suffering is in accordance or not in accordance; they do not see whether the Noble Truths of origin, cessation, and path are in accordance or not in accordance.
They do not see whether ignorance is in accordance or not in accordance; they do not see whether formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, becoming, birth, aging, and death are in accordance or not in accordance.
They do not see whether the four foundations of mindfulness are in accordance or not in accordance; they do not see whether the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold Noble Path are in accordance or not in accordance.
They do not see whether the six supernatural powers are in accordance or not in accordance.
They do not see whether the ten powers of the Tathagata are in accordance or not in accordance.
They do not see whether the four fearlessnesses, the four forms of unobstructed knowledge, and the eighteen unique qualities of a Buddha are in accordance or not in accordance.
They do not see whether the subtle wisdom of all aspects is in accordance or not in accordance; they do not see whether the wisdom of omniscience is in accordance or not in accordance.
Shariputra, because the Great Bodhisattvas who practice the Perfection of Wisdom are in accordance with such phenomena, they are said to be in accordance with the Perfection of Wisdom.
Furthermore, Shariputra, the Great Bodhisattvas who practice the Perfection of Wisdom do not contemplate Emptiness as united with Emptiness, nor do they correspond with emptiness; they do not contemplate Signlessness as united with Signlessness, nor do they correspond with Signlessness; they do not contemplate Wishlessness as united with Wishlessness, nor do they correspond with Wishlessness. Why? Shariputra, because Emptiness, Signlessness, and Wishlessness are neither united nor not united, neither corresponding nor not corresponding.
Shariputra, the Great Bodhisattvas who practice the Perfection of Wisdom, being in accordance with such a Dharma, are said to be in accordance with the Perfection of Wisdom.
Furthermore, Shariputra, the Great Bodhisattvas who practice the Perfection of Wisdom, having entered into the emptiness of the own nature of all phenomena, do not contemplate whether form is united or separated; they do not contemplate whether feelings, perceptions, formations, and consciousness are united or separated.
They do not contemplate whether form is united or separated with the previous period. Why? Because they do not see the previous period. They do not contemplate whether form is united or separated with the later period. Why? Because they do not see the later period. They do not contemplate whether form is united or separated with the middle period. Why? Because they do not see the middle period.
They do not contemplate whether feelings, perceptions, formations, and consciousness are united or separated with the previous period. Why? Because they do not see the previous period. They do not contemplate whether feelings, perceptions, formations, and consciousness are united or separated with the later period. Why? Because they do not see the later period. They do not contemplate whether feelings, perceptions, formations, and consciousness are united or separated in the middle period. Why? Because they do not see the middle period.
Shariputra, the Great Bodhisattvas who practice the Perfection of Wisdom, being in accordance with such a Dharma, are said to be in accordance with the Perfection of Wisdom.
Furthermore, Shariputra, the Great Bodhisattvas do not contemplate whether the previous period is united or separated with the later period; they do not contemplate whether the previous period is united or separated with the middle period; they do not contemplate whether the later period is united or separated with the previous period; they do not contemplate whether the later period is united or separated with the middle period; they do not contemplate whether the middle period is united or separated with the previous period; they do not contemplate whether the middle period is united or separated with the later period; they do not contemplate whether the previous period is united or separated with the later period and middle period; they do not contemplate whether the later period is united or separated with the previous period and middle period; they do not contemplate whether the middle period is united or separated with the previous period and later period; they do not contemplate whether the previous, later, and middle periods are united or separated. Why? Because the three times are empty.
Shariputra, the Great Bodhisattvas who practice the Perfection of Wisdom, being in accordance with such a Dharma, are said to be in accordance with the Perfection of Wisdom.
Furthermore, Shariputra, the Great Bodhisattvas who practice the Perfection of Wisdom do not contemplate whether the wisdom of all aspects is united or separated with the past. Why? Because even the past itself is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the past? They do not contemplate whether the wisdom of all aspects is united or separated with the future. Why? Because even the future itself is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the future? They do not contemplate whether the wisdom of all aspects is united or separated with the present. Why? Because even the present itself is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the present?
They do not contemplate whether the wisdom of all aspects is united or separated with form. Why? Because even form is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with form? They do not contemplate whether the wisdom of all aspects is united or separated with feelings, perceptions, formations, and consciousness. Why? Because even feelings, perceptions, formations, and consciousness are not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with feelings, perceptions, formations, and consciousness?
They do not contemplate whether the wisdom of all aspects is united or separated with the eye faculty. Why? Because even the eye faculty is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the eye faculty? They do not contemplate whether the wisdom of all aspects is united or separated with the ear, nose, tongue, body, and mind faculties. Why? Because even the ear, nose, tongue, body, and mind faculties are not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the ear, nose, tongue, body, and mind faculties?
They do not contemplate whether the wisdom of all aspects is united or separated with the form realm. Why? Because even the form realm is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the form realm? They do not contemplate whether the wisdom of all aspects is united or separated with the sound, smell, taste, touch, and dharma realms. Why? Because even the sound, smell, taste, touch, and dharma realms are not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the sound, smell, taste, touch, and dharma realms?
They do not contemplate whether the wisdom of all aspects is united or separated with the eye realm. Why? Because even the eye realm is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the eye realm? They do not contemplate whether the wisdom of all aspects is united or separated with the ear, nose, tongue, body, and mind realms. Why? Because even the ear, nose, tongue, body, and mind realms are not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the ear, nose, tongue, body, and mind realms?
They do not contemplate whether the wisdom of all aspects is united or separated with the form realm. Why? Because even the form realm is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the form realm? They do not contemplate whether the wisdom of all aspects is united or separated with the sound, smell, taste, touch, and dharma realms. Why? Because even the sound, smell, taste, touch, and dharma realms are not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the sound, smell, taste, touch, and dharma realms?
They do not contemplate whether the wisdom of all aspects is united or separated with the eye-consciousness realm. Why? Because even the eye-consciousness realm is not seen, not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the eye-consciousness realm? They do not contemplate whether the wisdom of all aspects is united or separated with the ear, nose, tongue, body, and mind-consciousness realms. Why? Because even the ear, nose, tongue, body, and mind-consciousness realms are not seen, not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the ear, nose, tongue, body, and mind-consciousness realms?
They do not contemplate whether the wisdom of all aspects is united or separated with the Noble Truth of suffering. Why? Because even the Noble Truth of suffering is not seen, not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the Noble Truth of suffering? They do not contemplate whether the wisdom of all aspects is united or separated with the Noble Truths of origin, cessation, and path. Why? Because even the Noble Truths of origin, cessation, and path are not seen, not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the Noble Truths of origin, cessation, and path?
They do not contemplate whether the wisdom of all aspects is united or separated with ignorance. Why? Because even ignorance is not seen, not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with ignorance? They do not contemplate whether the wisdom of all aspects is united or separated with formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, becoming, birth, aging, and death. Why? Because formations… up to aging and death are not seen, not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with formations… up to aging and death?
They do not contemplate whether the wisdom of all aspects is united or separated with the Perfection of Giving. Why? Because even the Perfection of Giving is not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with the Perfection of Giving? They do not contemplate whether the wisdom of all aspects is united or separated with Pure Conduct, Patience, Diligence, Meditation, and the Perfection of Wisdom. Why? Because Pure Conduct, Patience, Diligence, Meditation, and the Perfection of Wisdom are not seen; how then could they contemplate whether the wisdom of all aspects is united or separated with Pure Conduct, Patience, Diligence, Meditation, and the Perfection of Wisdom?
Do not contemplate with all-encompassing wisdom whether it is united with or separated from the four foundations of mindfulness. Why? Because even the four foundations of mindfulness cannot be seen, so how could one contemplate with all-encompassing wisdom whether it is united with or separated from the four foundations of mindfulness? Do not contemplate with all-encompassing wisdom whether it is united with or separated from the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. Why? Because the four right efforts up to the eightfold noble path cannot even be seen, so how could one contemplate with all-encompassing wisdom whether it is united with or separated from the four right efforts up to the eightfold noble path?
Do not contemplate with all-encompassing wisdom whether it is united with or separated from the five kinds of eyes. Why? Because the five kinds of eyes cannot even be seen, so how could one contemplate with all-encompassing wisdom whether it is united with or separated from the five kinds of eyes? Do not contemplate with all-encompassing wisdom whether it is united with or separated from the six supernormal powers. Why? Because the six supernormal powers cannot even be seen, so how could one contemplate with all-encompassing wisdom whether it is united with or separated from the six supernormal powers?
Do not contemplate with all-encompassing wisdom whether it is united with or separated from the ten powers of the Buddha. Why? Because the ten powers of the Buddha—so how could one contemplate with all-encompassing wisdom whether it is united with or separated from the ten powers of the Buddha? Do not contemplate with all-encompassing wisdom whether it is united with or separated from the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha. Why? Because the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha—so how could one contemplate with all-encompassing wisdom whether it is united with or separated from the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha?
Do not contemplate with all-encompassing wisdom whether it is united with or separated from the Buddha, and do not contemplate whether the Buddha is united with or separated from all-encompassing wisdom. Why? Because all-encompassing wisdom itself is the Buddha, and the Buddha is all-encompassing wisdom. Do not contemplate with all-encompassing wisdom whether it is united with or separated from Bodhi, and do not contemplate whether Bodhi is united with or separated from all-encompassing wisdom. Why? Because all-encompassing wisdom itself is Bodhi, and Bodhi itself is all-encompassing wisdom.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such Dharma, they are said to be in accord with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not cling to form as existing or nonexistent; they do not cling to feeling, perception, formations, or consciousness as existing or nonexistent. 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 pleasant or painful; they do not cling to feeling, perception, formations, or consciousness as pleasant or painful. They do not cling to form as self or not-self; they do not cling to feeling, perception, formations, or consciousness as self or not-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 empty or not empty; they do not cling to feeling, perception, formations, or consciousness as empty or not empty. They do not cling to form as having marks or being without marks; they do not cling to feeling, perception, formations, or consciousness as having marks or being without marks. They do not cling to form as having aspirations or being without aspirations; they do not cling to feeling, perception, formations, or consciousness as having aspirations or being without aspirations.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such Dharma, they are said to be in accord with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not think: “I practice the perfection of wisdom”; they do not think: “I do not practice the perfection of wisdom”; they do not think: “I practice or do not practice the perfection of wisdom”; they do not think: “I neither practice nor do not practice the perfection of wisdom.”
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such Dharma, they are said to be in accord with the perfection of wisdom.
Furthermore, Śāriputra, when the great bodhisattvas practice the perfection of wisdom, they do not practice the perfection of wisdom for the sake of the perfection of generosity; they do not practice the perfection of wisdom for the sake of the perfection of pure morality, patience, diligence, meditative concentration, or wisdom. They do not practice the perfection of wisdom for the sake of entering the correct certainty of a bodhisattva; they do not practice the perfection of wisdom for the sake of attaining the irreversible stage of a bodhisattva. They do not practice the perfection of wisdom for the sake of accomplishing sentient beings; they do not practice the perfection of wisdom for the sake of adorning and purifying Buddha-fields. They do not practice the perfection of wisdom for the sake of the four foundations of mindfulness; they do not practice the perfection of wisdom for the sake of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. They do not practice the perfection of wisdom for the sake of the ten powers of the Buddha; they do not practice the perfection of wisdom for the sake of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha.
They do not practice the perfection of wisdom for the sake of emptiness of the internal; they do not practice the perfection of wisdom for the sake of emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion and non-alteration, emptiness of intrinsic nature, emptiness of own characteristics and common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence. They do not practice the perfection of wisdom for the sake of suchness; they do not practice the perfection of wisdom for the sake of the Dharma realm, the nature of Dharma, or ultimate reality.
Why? Śāriputra, because when the great bodhisattvas practice the perfection of wisdom, they do not see distinctions among the natures of phenomena.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such Dharma, they are said to be in accord with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not practice the perfection of wisdom for the sake of the direct knowledge and realization through the divine eye; they do not practice the perfection of wisdom for the sake of the divine ear, knowledge of others’ minds, recollection of former lives, miraculous powers, or knowledge of the exhaustion of defilements. Why? Śāriputra, because when the great bodhisattvas practice the perfection of wisdom, they do not see the perfection of wisdom; how then could they see the six supernormal powers of bodhisattvas and the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones?
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such Dharma, they are said to be in accord with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not think: “I use the divine eye’s direct knowledge and realization to observe throughout all sentient beings who die here and are born there, with various kinds and distinctions, throughout the countless Buddha-worlds in the ten directions.” They do not think: “I use the divine ear’s direct knowledge and realization to hear the distinct sounds of all sentient beings throughout the countless Buddha-worlds in the ten directions.” They do not think: “I use the direct knowledge and realization of others’ minds to know the different thoughts belonging to the minds and mental factors of all sentient beings throughout the countless Buddha-worlds of the Buddhas in the ten directions.” They do not think: “I use the direct knowledge and realization of recollection of former lives to remember the various past lives of all sentient beings throughout the countless Buddha-worlds of the Buddhas in the ten directions.” They do not think: “I use the direct knowledge and realization of miraculous powers to teach the true Dharma to sentient beings throughout the countless Buddha-worlds of the Buddhas in the ten directions.” They do not think: “I use the direct knowledge and realization of the exhaustion of defilements to know clearly whether the defilements of all sentient beings throughout the countless Buddha-worlds of the Buddhas in the ten directions have been exhausted or not.”
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such Dharma, they are said to be in accord with the perfection of wisdom.
Furthermore, Śāriputra, when the great bodhisattvas practicing the perfection of wisdom have become in accord with the perfection of wisdom, they are able, through skillful means, to establish immeasurable, innumerable, and boundless sentient beings in the realm of Nirvāṇa without remainder. They cause all Māras and their retinues to be unable to harm them. All afflictions are eliminated, worldly wishes and affairs are accomplished, and they are protected and remembered by all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones and great bodhisattvas throughout the countless worlds in the ten directions, so that these bodhisattvas do not retreat or fall back again to the levels of Śrāvakas or Pratyekabuddhas.
Throughout the countless Ganges-river-like worlds in the ten directions, these great bodhisattvas are supported and protected by Śrāvakas, Pratyekabuddhas, the Four Great Heavenly Kings, up to the Heaven of Free Enjoyment of Others’ Emanations; from the Brahmā Hosts Heaven up to the Brahmā Heaven; from the Radiance Heaven up to the Heaven of Limitless Radiance; from the Pure Heaven up to the All-Pervading Pure Heaven; from the Vast Heaven up to the Vast Fruit Heaven; from the Heaven Free from Affliction up to the Highest Form Realm Heaven.
Whatever deeds these great bodhisattvas undertake will never be obstructed and will quickly be accomplished. All bodily and mental sufferings and illnesses are eliminated. Even if there is karmic wrongdoing that would produce a future result, they instead undergo a lighter result in the present. Why? Śāriputra, because these great bodhisattvas possess compassion that completely pervades all sentient beings.
Śāriputra, these great bodhisattvas practicing the perfection of wisdom, possessing great power and the wondrous applications of cultivation, are able to generate all supreme dhāraṇī gateways and all supreme samādhi gateways. Through this power, they freely bring forth all worldly and supramundane merits. Wherever they are born, they always encounter and honor the World-Honored Ones and the great bodhisattvas until they attain the highest perfect enlightenment. During that time, these great bodhisattvas never become separated from the Buddha and the assembly of great bodhisattvas.
Śāriputra, you should know that these great bodhisattvas practicing the perfection of wisdom, being in accord with the perfection of wisdom, obtain immeasurable, boundless, inconceivable merits and such supreme benefits.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not think: “There are phenomena that are in accord or not in accord, equal or unequal with Dharma.” Why? Śāriputra, because these great bodhisattvas do not see any phenomenon that is in accord or not in accord, equal or unequal with Dharma.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such Dharma, they are said to be in accord with the perfection of wisdom.