THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 481
Chapter 2: ŚĀRIPUTRA (3)
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not think: “Regarding the dharma realm, I should quickly attain Equal Enlightenment, or I should not quickly attain Equal Enlightenment.” Why? Śāriputra, because there is not even the slightest dharma within the dharma realm by which Equal Enlightenment can be attained.
Śāriputra, that great bodhisattva does not see even a single dharma apart from the dharma realm, does not see the dharma realm apart from conditioned dharmas, does not see any small dharma as being the dharma realm, and does not see the dharma realm as being conditioned dharmas. Why? Śāriputra, because dharmas and the dharma realm are not separate from one another.
Śāriputra, that great bodhisattva does not think: “The dharma realm can be the cause and condition of dharmas”; does not think: “In this way, dharmas can attain realization of the dharma realm.” Why? Śāriputra, because that great bodhisattva does not see even a single dharma; then how could there be a dharma that can realize the dharma realm?
Śāriputra, that great bodhisattva does not see the dharma realm as corresponding with emptiness, nor does he see emptiness as corresponding with the dharma realm. The Buddhas are likewise. Why? Śāriputra, because emptiness and the dharma realm are neither corresponding nor not corresponding, neither are they separate from one another.
Śāriputra, the great bodhisattvas practicing the perfection of wisdom, being in accordance with such dharma, are therefore said to be in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not see the dharma realm as corresponding with emptiness; nor do they see emptiness as corresponding with the dharma realm.
Śāriputra, that great bodhisattva does not see form as corresponding with emptiness; nor does he see emptiness as corresponding with form. He does not see feeling, perception, formations, and consciousness as corresponding with emptiness; nor does he see emptiness as corresponding with feeling, perception, formations, and consciousness.
Śāriputra, that great bodhisattva does not see the eye sense base as corresponding with emptiness; nor does he see emptiness as corresponding with the eye sense base. He does not see the ear, nose, tongue, body, and mind sense bases as corresponding with emptiness; nor does he see emptiness as corresponding with the ear, nose, tongue, body, and mind sense bases.
Śāriputra, that great bodhisattva does not see the form sense base as corresponding with emptiness; nor does he see emptiness as corresponding with the form sense base. He does not see sound, smell, taste, touch, and dharma sense bases as corresponding with emptiness; nor does he see emptiness as corresponding with sound, smell, taste, touch, and dharma sense bases.
Śāriputra, that great bodhisattva does not see the eye element as corresponding with emptiness; nor does he see emptiness as corresponding with the eye element. He does not see the ear, nose, tongue, body, and mind elements as corresponding with emptiness; nor does he see emptiness as corresponding with the ear, nose, tongue, body, and mind elements.
Śāriputra, that great bodhisattva does not see the form element as corresponding with emptiness; nor does he see emptiness as corresponding with the form element. He does not see sound, smell, taste, touch, and dharma elements as corresponding with emptiness; nor does he see emptiness as corresponding with sound, smell, taste, touch, and dharma elements.
Śāriputra, that great bodhisattva does not see the eye consciousness element as corresponding with emptiness; nor does he see emptiness as corresponding with the eye consciousness element. He does not see the ear, nose, tongue, body, and mind consciousness elements as corresponding with emptiness; nor does he see emptiness as corresponding with the ear, nose, tongue, body, and mind consciousness elements.
Śāriputra, the great bodhisattva practicing the perfection of wisdom can correspond in this way; this is the foremost correspondence with emptiness.
Śāriputra, because that great bodhisattva corresponds with emptiness in this way, he does not fall into the state of a śrāvaka or a pratyekabuddha; he brings about the accomplishment of sentient beings, adorns and purifies Buddha lands, and quickly attains the supreme enlightenment.
Śāriputra, among all the correspondences of great bodhisattvas, the correspondence with the perfection of wisdom is foremost, most honored, most excellent, supreme, most wondrous, highest; it has nothing above it, nothing surpassing it, nothing equal to it, and nothing comparable to it. Why? Śāriputra, because corresponding with the perfection of wisdom in this way is corresponding with Emptiness; it is corresponding with Signlessness; it is corresponding with Wishlessness.
Śāriputra, when a great bodhisattva corresponds with the perfection of wisdom in this way, one should know that such a one has already received the prediction of Bodhi, or is close to receiving the prediction of Bodhi.
Śāriputra, through this correspondence, that great bodhisattva is able to bring great benefit to immeasurable and innumerable sentient beings.
Śāriputra, that great bodhisattva does not think: “I correspond with the perfection of wisdom”; does not think: “I have received or am close to receiving the prediction of Bodhi”; does not think: “I can adorn and purify Buddha lands; I can bring about the accomplishment of sentient beings”; does not think: “I will attain the supreme enlightenment and turn the wondrous Dharma wheel to liberate immeasurable sentient beings.”
Why? Śāriputra, because that great bodhisattva does not see any dharma apart from the dharma realm; does not see the dharma realm apart from conditioned dharmas; does not see any dharma that can practice the perfection of wisdom; does not see any dharma that can receive the Buddha’s prediction; does not see any dharma that can attain supreme enlightenment; does not see any dharma that can adorn and purify Buddha lands; does not see any dharma that can bring about the accomplishment of sentient beings.
Why? Śāriputra, because when great bodhisattvas practice the perfection of wisdom, they completely do not give rise to conceptualization regarding sentient beings. Why? Because sentient beings completely neither arise nor cease. Since they neither arise nor cease, how can one practice the perfection of wisdom? Sentient beings being thus without arising or ceasing, so too are all dharmas.
Śāriputra, that great bodhisattva does not see sentient beings and dharmas arising, and therefore practices the perfection of wisdom. Because he does not see sentient beings and dharmas ceasing, he practices the perfection of wisdom. Because he realizes the emptiness of sentient beings and dharmas, he practices the perfection of wisdom. Because he thoroughly understands that sentient beings and dharmas are not self, he practices the perfection of wisdom. Because he thoroughly understands that sentient beings and dharmas cannot be attained, he practices the perfection of wisdom. Because he thoroughly understands the separation and detachment of sentient beings and dharmas, he practices the perfection of wisdom.
Śāriputra, when great bodhisattvas practice the perfection of wisdom, their correspondence with emptiness is foremost; whoever corresponds with the perfection of wisdom is greatly worthy of respect, most excellent, and incomparable.
Śāriputra, great bodhisattvas who correspond in this way are able to give rise to great loving-kindness, great compassion, and immeasurable, boundless other Buddha-dharmas. Through this ability, they completely lack defiled minds of greed, misconduct, anger, laziness, distraction, and evil wisdom.
At that time, Śāriputra said to the Buddha:
“World-Honored One, if a great bodhisattva corresponds with the perfection of wisdom, from where does that great bodhisattva come to be born here, and where will he be born from here?”
The Buddha told Venerable Śāriputra:
“If a great bodhisattva corresponds with the perfection of wisdom, that great bodhisattva may be born here from another Buddha land, or may be born here from the Tuṣita Heaven, or may be born here from the human realm.
Śāriputra, if a great bodhisattva corresponding with the perfection of wisdom is born here from another Buddha land, that great bodhisattva will quickly correspond with the perfection of wisdom. Through this cause and condition of transformation through birth, he immediately attains the profound and wondrous Dharma gate in the present, quickly. From then onward, he will always quickly correspond with the perfection of wisdom; wherever he is born, he will constantly encounter Buddhas, making offerings, showing reverence, honoring, and praising them without missing a single one.
Śāriputra, if a great bodhisattva corresponding with the perfection of wisdom is born here from the Tuṣita Heaven, that great bodhisattva will never forget the six perfections; rather, they will always be present before him. Regarding all dhāraṇī Dharma gates and all samādhi Dharma gates, he will also not forget them and they will always be present before him.
Śāriputra, if a great bodhisattva corresponding with the perfection of wisdom is born here from the human realm, that great bodhisattva not only does not attain non-retrogression, but his faculties are also slow and dull; he cannot quickly correspond with the perfection of wisdom. Regarding all dhāraṇī Dharma gates and all samādhi Dharma gates, he is not yet自在 and it is very difficult for them to manifest before him.
Furthermore, Śāriputra, regarding what you asked: ‘If a great bodhisattva corresponds with the perfection of wisdom, where will that great bodhisattva be born from here?’ Śāriputra, that great bodhisattva passes away here and is then born in another Buddha land. From one Buddha land to another Buddha land, wherever he is born, he will always encounter the Tathāgata, Arhat, Perfectly Enlightened One, until he attains supreme enlightenment, never leaving the Buddha.
Furthermore, Śāriputra, there are great bodhisattvas who lack skillful means, but only have the ability to produce the four meditations. They can also practice the six perfections. Because they attain meditative concentration, they are born in the Long-Life Heaven. From the Long-Life Heaven they are again born among humans, encounter Buddhas to make offerings, show reverence, honor, and praise them, and practice the six perfections, but their faculties are still slow, dull, and not sharp or clear.
Furthermore, Śāriputra, there are great bodhisattvas who, although they attain meditative concentration and practice the perfection of wisdom, lack skillful means; therefore, they abandon meditative concentration and are born in the Desire Realm. One should know that such great bodhisattvas also have slow, dull faculties and are not sharp or clear.
Furthermore, Śāriputra, if there are great bodhisattvas who are able to enter the four meditations, the four immeasurables, and the four formless attainments, and are also able to practice the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, the ten powers of the Tathāgata, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique Buddha qualities, and who also possess skillful means, not arising through the power of meditative concentration, the immeasurables, or the formless attainments, then they are born into a world with a Buddha, constantly encounter the Tathāgata, Arhat, Perfectly Enlightened One, and never separate from the perfection of wisdom. Within this Fortunate Eon, they will certainly become Buddhas.
Furthermore, Śāriputra, there are great bodhisattvas who, although they can produce the four meditations, the four immeasurables, and the four formless attainments, and also possess skillful means, do not follow the power of meditative concentration, the immeasurables, or the formless attainments to be born; therefore, they are still born again in the Desire Realm, either into a great kṣatriya family, a great brāhmaṇa family, a great elder’s family, or a great householder’s family. The reason is that they wish to bring about the accomplishment of sentient beings.”
Furthermore, Śāriputra, there are Great Bodhisattvas who, although they manifestly enter the four meditations, the four immeasurables, and the four formless concentrations, and also possess skillful means, do not follow the power of the meditations, immeasurables, and formless attainments to be reborn there; instead, they return again to the Desire Realm, whether among the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, or the Heaven of Freely Enjoying Others’ Transformations. The reason is that they wish to bring about the accomplishment of sentient beings, or because they wish to adorn and purify Buddha-lands, and constantly meet the Buddhas in order to make offerings, show reverence, honor, respect, and praise them without ever neglecting them.
Furthermore, Śāriputra, there are Great Bodhisattvas who, although they manifestly enter the four meditations, the four immeasurables, and the four formless concentrations, and also possess skillful means, are reborn from this realm into the Brahmā world, becoming Great Brahmā Kings endowed with majestic virtue and power, traveling throughout Buddha-lands, going from one Buddha-land to another. Among them, those Bodhisattvas who have not yet attained the unsurpassed perfect enlightenment are encouraged and guided so that they attain the unsurpassed perfect enlightenment; those who have already attained the unsurpassed perfect enlightenment are invited to turn the Dharma wheel for the benefit of all sentient beings.
Furthermore, Śāriputra, there are Great Bodhisattvas who have only one more lifetime remaining; they cultivate the perfection of wisdom, possess skillful means, and although they manifest the arising of the four meditations, the four immeasurables, and the four formless concentrations; cultivate 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 enlightenment, the eightfold noble path, the emptiness concentration, the signless concentration, and the wishless concentration; yet they do not move according to the power of the meditations, immeasurables, and formless attainments. They directly serve, approach, and make offerings to the present Thus-Gone Ones, the Perfectly Enlightened Ones. In this Buddha-land, they diligently practice the pure conduct. After passing away from here, they are reborn in the Tuṣita Heaven, live a long life, possess complete faculties, and have correct memory, vision, and knowledge, surrounded respectfully by immeasurable and innumerable hundreds of thousands of koṭis and nayutas of heavenly beings. When they are born in the human realm, they attain unsurpassed perfect enlightenment, turn the wheel of the wondrous Dharma, and liberate immeasurable sentient beings.
Furthermore, Śāriputra, there are Great Bodhisattvas who have attained the six supernatural powers, do not take rebirth in the Desire Realm, do not take rebirth in the Form Realm, and do not take rebirth in the Formless Realm. They travel throughout Buddha-lands to make offerings, show reverence, honor, respect, and praise the Buddhas, the World-Honored Ones, cultivating the Bodhisattva practices until they attain unsurpassed perfect enlightenment.
Furthermore, Śāriputra, there are Great Bodhisattvas who have attained the six supernatural powers and freely travel from one Buddha-land to another; in the Buddha-lands they have passed through, there are no names of the Śrāvaka or Pratyekabuddha vehicles; there is only one vehicle, consisting of assemblies of Bodhisattvas.
Furthermore, Śāriputra, there are Great Bodhisattvas who have attained the six supernatural powers and freely travel from one Buddha-land to another; in the Buddha-lands they have visited, sentient beings live for such an extremely long time that it cannot be calculated or known.
Furthermore, Śāriputra, there are Great Bodhisattvas who have attained the six supernatural powers and travel throughout worlds, going from one world to another. If there is a world where the names of the Buddha, Dharma, and Saṅgha have not been heard, then that Great Bodhisattva goes to that world and praises the virtues of the Three Jewels, causing sentient beings to develop deep and pure faith, thereby allowing them to constantly receive great benefit. After dwelling there, when that Great Bodhisattva passes away, they are born in a world where there is a Buddha, practice the Bodhisattva path, and gradually attain unsurpassed perfect enlightenment.
Furthermore, Śāriputra, there are Great Bodhisattvas who, from the moment they first arouse the mind of enlightenment, attain the four meditations, the four immeasurables, and the four formless concentrations; cultivate 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 enlightenment, the eightfold noble path; cultivate the ten powers of a Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha. Such Great Bodhisattvas do not take rebirth in the Desire Realm, do not take rebirth in the Form Realm, and do not take rebirth in the Formless Realm, but are constantly born among sentient beings in order to bring them benefit, peace, happiness, and guidance.
Furthermore, Śāriputra, there are Great Bodhisattvas who, from the moment they first arouse the mind of enlightenment, are able to enter the stage of correct determination of Bodhisattvas until they abide in the irreversible stage.
Furthermore, Śāriputra, there are Great Bodhisattvas who, from the moment they first arouse the mind of enlightenment, can sequentially attain unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, liberate immeasurable and innumerable sentient beings, allowing them to attain benefit, peace, happiness, excellence, enter Nirvāṇa, and enter the realm of Nirvāṇa without remainder. After entering Nirvāṇa, the true Dharma previously taught remains for one kalpa or more than one kalpa, benefiting countless sentient beings.
Furthermore, Śāriputra, there are Great Bodhisattvas who, from the moment they first arouse the mind of enlightenment, can be in accord with the perfection of wisdom and, together with immeasurable and innumerable hundreds of thousands of koṭis and nayutas of Great Bodhisattvas, respectfully travel throughout Buddha-lands, then make offerings, show reverence, honor, and praise the Buddhas, the World-Honored Ones, bringing about the accomplishment of sentient beings and adorning and purifying Buddha-lands.
Furthermore, Śāriputra, there are Great Bodhisattvas who cultivate the perfection of wisdom, attain the four meditations, the four immeasurables, and the four formless concentrations, and within them can act freely. That is, first they enter the First Meditation; upon emerging from the First Meditation, they enter the Cessation Attainment; upon emerging from the Cessation Attainment, they enter the Second Meditation; upon emerging from the Second Meditation, they enter the Cessation Attainment; upon emerging from the Cessation Attainment, they enter the Third Meditation; upon emerging from the Third Meditation, they enter the Cessation Attainment; upon emerging from the Cessation Attainment, they enter the Fourth Meditation; upon emerging from the Fourth Meditation, they enter the Cessation Attainment; upon emerging from the Cessation Attainment, they enter the Sphere of Infinite Space; upon emerging from the Sphere of Infinite Space, they enter the Cessation Attainment; upon emerging from the Cessation Attainment, they enter the Sphere of Infinite Consciousness; upon emerging from the Sphere of Infinite Consciousness, they enter the Cessation Attainment; upon emerging from the Cessation Attainment, they enter the Sphere of Nothingness; upon emerging from the Sphere of Nothingness, they enter the Cessation Attainment; upon emerging from the Cessation Attainment, they enter the Sphere of Neither Perception nor Non-Perception; upon emerging from the Sphere of Neither Perception nor Non-Perception, they enter the Cessation Attainment.
Thus, Śāriputra, Great Bodhisattvas who cultivate the perfection of wisdom, using skillful means with these attainments, freely pass through them in forward and reverse order, coming and going without hindrance.
Furthermore, Śāriputra, there are Great Bodhisattvas who, although they have attained 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 enlightenment, the eightfold noble path, and have also cultivated the ten powers of a Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha, do not attain the fruit of Stream-enterer, Once-returner, Non-returner, or Arhatship, nor Pratyekabuddha enlightenment, nor the unsurpassed perfect enlightenment of a Buddha. But Great Bodhisattvas who cultivate the perfection of wisdom, through skillful means, cause sentient beings to cultivate 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 enlightenment, and the eightfold noble path, enabling them to attain the fruit of Stream-enterer, Once-returner, Non-returner, Arhatship, or Pratyekabuddha enlightenment; they also cause sentient beings to cultivate the ten powers of a Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha, so that they attain unsurpassed perfect enlightenment.
Śāriputra, the wisdom of the fruits of the Śrāvakas and Pratyekabuddhas is itself the patience of Great Bodhisattvas.
Śāriputra, you should know that Great Bodhisattvas who have already entered the irreversible stage and abide in the perfection of wisdom are able to accomplish such deeds.
Furthermore, Śāriputra, there are Great Bodhisattvas who abide in the six perfections and purify the Tuṣita Heaven; during this Fortunate Eon, they will become Buddhas and bring benefit, peace, and happiness to immeasurable sentient beings.
Furthermore, Śāriputra, there are Great Bodhisattvas who cultivate the perfection of wisdom. Although they have attained the four meditations, the four immeasurables, and the four formless concentrations; cultivated 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 enlightenment, and the eightfold noble path; and also cultivated the ten powers of a Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, and the eighteen unique qualities of a Buddha; they always diligently cultivate and learn, aspiring toward Bodhi, yet at present have not directly realized the Four Noble Truths. You should know that such Great Bodhisattvas have not yet attained unsurpassed perfect enlightenment in their final one lifetime.
Furthermore, Śāriputra, there are Great Bodhisattvas who cultivate the six perfections, have gone to various worlds, established sentient beings in unsurpassed enlightenment, and adorned and purified Buddha-lands; you should know that such Great Bodhisattvas must pass through immeasurable and innumerable great kalpas before attaining unsurpassed perfect enlightenment.
Furthermore, Śāriputra, there are Great Bodhisattvas who abide in the six perfections, constantly exert themselves diligently, and benefit sentient beings. Their mouths never speak meaningless words, and their bodies and minds never create meaningless actions.
Furthermore, Śāriputra, there are Great Bodhisattvas who always take the six perfections as foremost in cultivating the Bodhisattva practices, giving sentient beings whatever they desire: if they need food, they give food; if they need drink, they give drink; if they need clothing, they give clothing; if they need vehicles, they give vehicles; if they need fragrant garlands, they give fragrant garlands; if they need beds and bedding, they give beds and bedding; if they need houses, they give houses; if they need wealth, grain, and provisions, they give wealth, grain, and provisions; if they need precious jewels, they give precious jewels; if they need beautiful objects, they give beautiful objects; if they need servants, they give servants… whatever things they need, they give completely. They diligently cultivate wholesome deeds, teach the abandonment of evil actions, and enable them to attain the eternally blissful Nirvāṇa.
Furthermore, Śāriputra, there are Great Bodhisattvas who manifest bodies resembling Buddhas and enter throughout the hell realms, animal realms, hungry ghost realms, heavenly realms, and human realms. According to the sounds of each type of being, they teach the true Dharma so that they attain superior benefit and happiness.
Furthermore, Śāriputra, there are Great Bodhisattvas who abide in the six perfections, manifest bodies resembling Buddhas, travel throughout the Ganges-sands number of Buddha worlds in the ten directions, and teach the true Dharma for sentient beings. They adorn and purify Buddha-lands, and also hear the Buddhas teach the true Dharma, respectfully make offerings, honor, and praise them. They grasp all the supreme, unsurpassed, wondrous, pure characteristics of Buddha-lands, and then create for themselves supreme, unsurpassed, adorned and purified Buddha-lands. In those lands, they place Bodhisattvas who are in their final one lifetime, so that they may quickly attain unsurpassed perfect enlightenment.
Furthermore, Śāriputra, there are Great Bodhisattvas who cultivate the six perfections and possess the thirty-two marks of excellence and the eighty minor characteristics to adorn their bodies. Their faculties are keen and supremely pure; all sentient beings who see them become respectful and affectionate toward them. Such Great Bodhisattvas gradually transform and guide beings, causing them to quickly attain the Nirvāṇa of the Three Vehicles.
Thus, Śāriputra, Great Bodhisattvas should learn to purify the actions of body, speech, and mind in order to bring benefit and happiness to all sentient beings.
Furthermore, Śāriputra, there are Great Bodhisattvas who cultivate the perfection of wisdom. Although they possess the keenest and most excellent faculties, they do not despise or look down upon others.
Furthermore, Śāriputra, there are Great Bodhisattvas who, from the moment they first arouse the mind of enlightenment, always live in generosity and the perfection of pure morality until they have attained the irreversible stage; throughout all that time, they never fall into the evil destinies.
Furthermore, Śāriputra, there are Great Bodhisattvas who, from the moment they first arouse the mind of enlightenment until they have attained the irreversible stage, never abandon the ten paths of wholesome karma.
Furthermore, Śāriputra, there are Great Bodhisattvas who abide in the perfections of generosity and pure morality, become Wheel-Turning Kings endowed with great majestic virtue, and constantly give precious wealth to sentient beings so that they live according to the ten paths of wholesome karma.
Again, O Śāriputra, there are great Bodhisattvas who cultivate and practice the Perfection of Giving and the Perfection of Pure Discipline, possessing more than a hundred thousand merits and rewards of a Wheel-Turning King. Because of this, those great Bodhisattvas encounter countless hundreds of thousands of Buddhas, World-Honored Ones, and make offerings to them, revere them, honor them, praise them, and never abandon them.
Again, O Śāriputra, there are great Bodhisattvas who abide in the six perfections, constantly causing the true Dharma to shine for sentient beings, never becoming separated from the light of the Buddha Dharma. In this way, gradually until they attain the unsurpassed supreme enlightenment.
Śāriputra, because of this cause and condition, great Bodhisattvas always cause the Buddha qualities to increase and develop. Therefore, O Śāriputra, great Bodhisattvas practicing the Perfection of Wisdom should not create offenses through bodily actions, verbal actions, or mental actions.
At that time, Śāriputra said to the Buddha:
“World-Honored One, what are called offenses arising from bodily actions, verbal actions, and mental actions?”
The Buddha said:
“O Śāriputra, if a great Bodhisattva thinks in this way: ‘What is this body? Through this body I create bodily karma. What is speech? Through this speech I create verbal karma. What is mind? Through this mind I create mental karma.’ O Śāriputra, this is called the offense of bodily, verbal, and mental karma. O Śāriputra, great Bodhisattvas practicing the Perfection of Wisdom have no body and no karma of the body, no speech and no karma of speech, no mind and no karma of mind.
O Śāriputra, if a great Bodhisattva practicing the Perfection of Wisdom considers that there are body, speech, mind, and their respective karmas, then thoughts of stinginess, violation of precepts, anger, laziness, distraction, and wrong wisdom arise.
O Śāriputra, if a great Bodhisattva practicing the Perfection of Wisdom has such a mind, then this problem does not exist.
Again, O Śāriputra, great Bodhisattvas practicing the Perfection of Wisdom, even when creating the three kinds of grossness of body, speech, and mind, do not have this problem. Why? O Śāriputra, because great Bodhisattvas practicing the six perfections are able to purify the three kinds of grossness of body, speech, and mind.”
At that time, Śāriputra asked:
“World-Honored One, how do great Bodhisattvas purify the three kinds of grossness of body, speech, and mind?”
The Buddha said:
“O Śāriputra, great Bodhisattvas practicing the Perfection of Wisdom do not apprehend the body or the grossness of the body; they do not apprehend speech or the grossness of speech; they do not apprehend mind or the grossness of mind. O Śāriputra, in this way great Bodhisattvas are able to purify the three kinds of grossness of body, speech, and mind.
O Śāriputra, if great Bodhisattvas, from the time they first arouse the mind of enlightenment, are able to fully uphold the ten paths of wholesome action, and without the intention of being Hearers or Solitary Buddhas, always remember and think of liberating all sentient beings, Śāriputra, those great Bodhisattvas are also called ones who purify the three kinds of grossness.
Again, O Śāriputra, there are great Bodhisattvas who practice the six perfections and purify the path of enlightenment.”
At that time, Śāriputra asked:
“World-Honored One, what is meant by great Bodhisattvas purifying the path of enlightenment?”
The Buddha said:
“O Śāriputra, if great Bodhisattvas, while practicing the Bodhisattva conduct, do not apprehend bodily karma; do not apprehend verbal karma; do not apprehend mental karma; do not apprehend the Perfection of Giving; do not apprehend Pure Discipline, Patience, Diligence, Meditative Concentration, or the Perfection of Wisdom; do not apprehend Hearers; do not apprehend Solitary Buddhas; do not apprehend Bodhisattvas; do not apprehend Thus Come Ones; do not apprehend all phenomena—O Śāriputra, this is the Bodhisattva’s path of enlightenment.
O Śāriputra, great Bodhisattvas practicing the six perfections and proceeding toward the path of enlightenment have nothing that can obstruct them.”
At that time, Śāriputra asked:
“World-Honored One, for what reason do great Bodhisattvas practicing the six perfections and proceeding toward the path of enlightenment have nothing that can obstruct them?”
The Buddha said:
“O Śāriputra, great Bodhisattvas practicing the six perfections do not grasp form; they do not grasp feeling, perception, formations, or consciousness; they do not grasp the eye faculty and forms; they do not grasp the ear faculty and sounds; they do not grasp the nose faculty and smells; they do not grasp the tongue faculty and tastes; they do not grasp the body faculty and tangible objects; they do not grasp the mind faculty and phenomena; they do not grasp the eye element, form element, and eye consciousness element; they do not grasp the ear element, sound element, and ear consciousness element; they do not grasp the nose element, smell element, and nose consciousness element; they do not grasp the tongue element, taste element, and tongue consciousness element; they do not grasp the body element, tangible-object element, and body consciousness element; they do not grasp the mind element, phenomenon element, and mind consciousness element; they do not grasp the earth element; they do not grasp the water, fire, wind, space, and consciousness elements; they do not grasp the four foundations of mindfulness; they do not grasp the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, or eightfold noble path; they do not grasp the Perfection of Giving; they do not grasp Pure Discipline, Patience, Diligence, Meditative Concentration, or the Perfection of Wisdom; they do not grasp the ten powers of the Buddha; they do not grasp the four fearlessnesses, four kinds of unobstructed understanding, or eighteen unique qualities of the Buddha; they do not grasp the fruit of Stream-entry; they do not grasp the fruits of Once-returning, Non-returning, or Arhatship; they do not grasp Solitary Buddha enlightenment; they do not grasp the practices of great Bodhisattvas; they do not grasp the unsurpassed supreme enlightenment.
O Śāriputra, because of this cause and condition, great Bodhisattvas practicing the six perfections grow greatly and advance toward the path of enlightenment without obstruction.
Again, O Śāriputra, there are great Bodhisattvas abiding in the Perfection of Wisdom who quickly perfect the wisdom of omniscience and accomplish supreme wisdom; therefore, they close all the gates leading to the realms of evil; they receive birth among gods and humans, no longer suffer poverty, possess complete faculties, beautiful appearance, and are respected and loved by gods, humans, and the world.
At that time, Śāriputra said to the Buddha:
“World-Honored One, what is meant by great Bodhisattvas accomplishing supreme wisdom?”
The Buddha said:
“O Śāriputra, through accomplishing this wisdom, great Bodhisattvas see all Thus Come Ones, Worthy and Perfectly Enlightened Ones, throughout the Buddha worlds of the ten directions as numerous as the sands of the Ganges; they hear all the sounds of the Buddhas teaching the Dharma; they see all Hearers, Solitary Buddhas, Bodhisattvas, and the Sangha within the assemblies, and clearly see the magnificent and pure characteristics of those realms.
O Śāriputra, through accomplishing this wisdom, great Bodhisattvas have no concept of worlds, no concept of Buddha, no concept of Dharma, no concept of the Hearer Sangha, no concept of the Bodhisattva Sangha, no concept of Solitary Buddhas, no concept of self, no concept of others, and no concept of the adornment and purity of Buddha realms.
O Śāriputra, through accomplishing this wisdom, although great Bodhisattvas practice the Perfection of Giving, they do not apprehend the Perfection of Giving; although they practice Pure Discipline, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom, they do not apprehend Pure Discipline, Patience, Diligence, Meditative Concentration, or the Perfection of Wisdom; although they cultivate the four foundations of mindfulness, they do not apprehend the four foundations of mindfulness; although they cultivate the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, they do not apprehend the four right efforts up to the eightfold noble path; although they possess the ten powers of the Buddha, they do not apprehend the ten powers of the Buddha; although they possess the four fearlessnesses, four kinds of unobstructed understanding, and eighteen unique qualities of the Buddha, they do not apprehend the four fearlessnesses, four kinds of unobstructed understanding, and eighteen unique qualities of the Buddha.
O Śāriputra, this is a great Bodhisattva who has accomplished supreme wisdom. Through this wisdom, great Bodhisattvas quickly perfect all Buddha qualities. Although they are able to perfect all Buddha qualities, they do not grasp them.
Again, O Śāriputra, there are great Bodhisattvas practicing the six perfections who attain the five kinds of pure eyes, namely: the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye.
At that time, Śāriputra asked:
“World-Honored One, how does a great Bodhisattva attain the pure physical eye?”
The Buddha said:
“O Śāriputra, there are great Bodhisattvas whose physical eyes can see one hundred yojanas; there are great Bodhisattvas whose physical eyes can see two hundred yojanas; there are great Bodhisattvas whose physical eyes can see three hundred… up to one thousand yojanas; there are great Bodhisattvas whose physical eyes can see the continent of Jambudvīpa; there are great Bodhisattvas whose physical eyes can see two great continents; there are great Bodhisattvas whose physical eyes can see four great continents; there are great Bodhisattvas whose physical eyes can see a small thousandfold world system; there are great Bodhisattvas whose physical eyes can see a middle thousandfold world system; there are great Bodhisattvas whose physical eyes can see a three-thousand great thousandfold world system. O Śāriputra, this is a great Bodhisattva who has attained the pure physical eye.”
At that time, Śāriputra again asked:
“World-Honored One, how does a great Bodhisattva attain the pure divine eye?”
The Buddha said:
“O Śāriputra, the divine eye of great Bodhisattvas can see all things, just as the divine eyes of the Four Great Heavenly Kings, the Thirty-three Gods, the Yāma gods, the Tuṣita gods, the gods who delight in transformation, and the gods who control the creations of others; it can also see just as the divine eyes of all the Brahmā hosts, Brahmā attendants, Brahmā assemblies, and Great Brahmā gods; it can also see just as the divine eyes of all the Radiant gods, Lesser Radiance gods, Infinite Radiance gods, and Radiant Sound gods; it can also see just as the divine eyes of all the Pure gods, Lesser Pure gods, Infinite Pure gods, and Universal Pure gods; it can also see just as the divine eyes of all the Vast gods, Lesser Vast gods, Infinite Vast gods, and Vast Fruit gods; it can also see just as the divine eyes of all Unconscious Sentient Beings; it can also see just as the divine eyes of all gods of No Affliction, No Heat, Well Appearing, Clearly Seeing, and Highest Form.
O Śāriputra, there are great Bodhisattvas who can see with the divine eye, but the divine eyes of all beings—from the Four Great Heavenly Kings up to the Highest Form gods—cannot see.
O Śāriputra, the divine eyes of great Bodhisattvas can see and truly know clearly sentient beings who die here and are born there throughout Buddha worlds in the ten directions as numerous as the sands of the Ganges. O Śāriputra, this is the pure divine eye of great Bodhisattvas.”
At that time, Śāriputra asked:
“World-Honored One, how does a great Bodhisattva attain the pure wisdom eye?”
The Buddha said:
“O Śāriputra, great Bodhisattvas possess the pure wisdom eye; they do not see any conditioned phenomena, unconditioned phenomena, wholesome phenomena, unwholesome phenomena, phenomena with faults, faultless phenomena, contaminated phenomena, uncontaminated phenomena, phenomena with defilements, phenomena free from defilements, worldly phenomena, transcendent phenomena, mixed defiled phenomena, pure phenomena…
O Śāriputra, the wisdom eye of those great Bodhisattvas does not see any phenomenon that can be seen, heard, sensed, or known. O Śāriputra, this is a great Bodhisattva who has attained the pure wisdom eye.”
At that time, Śāriputra asked:
“World-Honored One, how does a great Bodhisattva attain the pure Dharma eye?”
The Buddha taught:
“Śāriputra, the Dharma eye of the Great Bodhisattvas can truly and clearly know the distinctions among all sentient beings; that is, they truly know: this person is one who follows faith, this person is one who follows the Dharma, this person is one who practices the signless path, this person abides in Emptiness, this person abides in Signlessness, this person abides in Wishlessness, this person generates the five faculties through the three liberation gates, through the five faculties generates uninterrupted concentration, through uninterrupted concentration generates liberating knowledge and vision, and through liberating knowledge and vision permanently cuts off the three fetters: identity view, attachment to precepts and observances, and doubt. By cutting off these three fetters, one attains the fruit of Stream-entry.
From this point begins the path of cultivation, where desire and anger are weakened, and one attains the fruit of Once-returning.
From this point, through superior cultivation of the path, one completely eliminates desire and anger and attains the fruit of Non-returning.
From this point onward, through further elevated cultivation of the path, one completely eliminates the five higher fetters, namely: attachment to form, attachment to the formless, ignorance, conceit, and restlessness. By cutting off the five higher fetters, one attains the fruit of Arhatship.
Through the liberation gate of Emptiness, the five faculties arise; through the five faculties, uninterrupted concentration arises; through uninterrupted concentration, liberating knowledge and vision arise; through liberating knowledge and vision, the three fetters are permanently cut off, and one attains the fruit of Stream-entry, extending all the way to attaining the fruit of Arhatship.
Likewise, through the liberation gate of Signlessness, the five faculties arise; through the five faculties, uninterrupted concentration arises; through uninterrupted concentration, liberating knowledge and vision arise; through liberating knowledge and vision, the three fetters are permanently cut off, and one attains the fruit of Stream-entry, extending all the way to attaining the fruit of Arhatship.
Likewise, through the liberation gate of Wishlessness, the five faculties arise; through the five faculties, uninterrupted concentration arises; through uninterrupted concentration, liberating knowledge and vision arise; through liberating knowledge and vision, the three fetters are permanently cut off, and one attains the fruit of Stream-entry, extending all the way to attaining the fruit of Arhatship.
Likewise, through the liberation gates of Emptiness and Signlessness; through the liberation gates of Emptiness and Wishlessness; through the liberation gates of Signlessness and Wishlessness, it is broadly explained in the same way. Śāriputra, this is the Great Bodhisattva who has attained the pure Dharma eye.
Furthermore, Śāriputra, the Dharma eye of the Great Bodhisattvas can truly know that all conditioned phenomena are ultimately phenomena of cessation. By knowing this in such a way, they immediately attain the five faculties. Śāriputra, this is the Great Bodhisattva who has attained the pure Dharma eye.
Furthermore, Śāriputra, the Dharma eye of the Great Bodhisattva can truly know that a Great Bodhisattva, from the very beginning of generating the mind of enlightenment, practices the perfection of generosity and the perfection of pure morality, accomplishes the faculty of faith and the faculty of diligence, and through skillful means contemplates the places where they will take rebirth in order to increase wholesome qualities.
That Great Bodhisattva may be born into a great Kshatriya lineage up to a great householder lineage, or may be born in the heaven of the Four Great Kings up to the heaven of the Paranirmita-vaśavartin gods. Abiding in those places, they cause sentient beings to accomplish realization, give various desirable objects to beings, adorn and purify Buddha-fields, serve the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, and respectfully make offerings, honor, revere, and praise them, never falling into the states of Śrāvaka or Pratyekabuddha, and ultimately reaching the supreme unsurpassed enlightenment from which they never regress. Śāriputra, this is the Great Bodhisattva who has attained the pure Dharma eye.
Furthermore, Śāriputra, the Dharma eye of the Great Bodhisattvas can truly know:
This Great Bodhisattva has received the prediction of attaining supreme enlightenment; this Great Bodhisattva has not yet received the prediction of attaining supreme enlightenment.
This Great Bodhisattva has attained non-retrogression; this Great Bodhisattva has not yet attained non-retrogression.
This Great Bodhisattva’s spiritual powers have been perfected; this Great Bodhisattva’s spiritual powers have not yet been perfected.
This Great Bodhisattva can go to countless Buddha-worlds as numerous as the sands of the Ganges in the ten directions to make offerings, pay homage, honor, revere, and praise the World-Honored Buddhas; this Great Bodhisattva cannot yet go to countless Buddha-worlds as numerous as the sands of the Ganges in the ten directions to make offerings, pay homage, honor, revere, and praise the World-Honored Buddhas.
This Great Bodhisattva has attained spiritual powers; this Great Bodhisattva has not yet attained spiritual powers.
This Great Bodhisattva has already adorned and purified Buddha-fields; this Great Bodhisattva has not yet adorned and purified Buddha-fields.
This Great Bodhisattva has already brought sentient beings to accomplishment; this Great Bodhisattva has not yet brought sentient beings to accomplishment.
This Great Bodhisattva has already been praised by the Buddhas; this Great Bodhisattva has not yet been praised by the Buddhas.
This Great Bodhisattva has already drawn near to the Buddhas; this Great Bodhisattva has not yet drawn near to the Buddhas.
This Great Bodhisattva has an immeasurable lifespan; this Great Bodhisattva has a limited lifespan.
This Great Bodhisattva, upon attaining Bodhi, will have an immeasurable Bhikshu Sangha; this Great Bodhisattva, upon attaining Bodhi, will have a limited number of Bhikshus.
This Great Bodhisattva, upon attaining Bodhi, will have a Bodhisattva Sangha; this Great Bodhisattva, upon attaining Bodhi, will not have a Bodhisattva Sangha.
This Great Bodhisattva has the difficult ascetic practices; this Great Bodhisattva does not have the difficult ascetic practices.
This Great Bodhisattva has already entered the final body; this Great Bodhisattva has not yet entered the final body.
This Great Bodhisattva has already sat upon the Bodhi seat; this Great Bodhisattva has not yet sat upon the Bodhi seat.
This Great Bodhisattva will be disturbed by Māra; this Great Bodhisattva will not be disturbed by Māra.
Śāriputra, this is the Great Bodhisattva who has attained the pure Dharma eye.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, how does a Great Bodhisattva attain the pure Buddha eye?”
The Buddha taught:
“Śāriputra, the Great Bodhisattvas have an uninterrupted mind of enlightenment and have entered the Vajra-like concentration; therefore, they attain the wisdom of all aspects, accomplish the ten powers of a Buddha, the four fearlessnesses, the four kinds of unobstructed understanding, the eighteen unique qualities of a Buddha, great loving-kindness, great compassion, great sympathetic joy, and great equanimity, and attain the pure Buddha eye.
Because they have attained this eye, the Great Bodhisattvas have nothing they do not see, nothing they do not hear, nothing they do not know, and no phenomenon they do not understand. Śāriputra, this is the Great Bodhisattva who has attained the pure Buddha eye.
Śāriputra, if a Great Bodhisattva wishes to attain these five kinds of pure eyes, they should learn the six perfections. Why? Śāriputra, because these six perfections are able to encompass all superior wholesome dharmas, namely all wholesome dharmas of the Śrāvakas, the wholesome dharmas of the Pratyekabuddhas, the wholesome dharmas of the Bodhisattvas, and such wholesome dharmas…
Śāriputra, if someone says that the profound Prajñāpāramitā is capable of encompassing all superior wholesome dharmas, that person is speaking correctly. Why? Because the profound Prajñāpāramitā is the mother of all wholesome dharmas, capable of giving rise to all perfections and the supreme merits of the five kinds of eyes.
Śāriputra, if a Great Bodhisattva wishes to attain these five kinds of pure eyes, they must learn Prajñāpāramitā.
Śāriputra, if a Great Bodhisattva wishes to attain the supreme enlightenment, they must learn the five kinds of eyes.
Śāriputra, if a Great Bodhisattva learns the five kinds of eyes, they will certainly attain the supreme enlightenment.”