Mahaprajnaparamita_v582 – Shurangama Temple

THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 582
Chapter on the Perfection of Giving (Dāna Pāramitā) (4)

At that time, Śāriputra addressed the Buddha:

“World-Honored One, what is meant by a Bodhisattva generating the initial aspiration? What is meant by a Bodhisattva generating the second aspiration? What is meant by a Bodhisattva abiding in the stage of non-retrogression? What is meant by a Bodhisattva seated upon the Bodhi seat? I respectfully ask the World-Honored One, out of compassion, to explain this to me.”

The Buddha said to Śāriputra:

“If Bodhisattvas generate the initial aspiration, they surpass the Arhats and are worthy of receiving the supreme offerings of all beings in the world—gods, humans, asuras, and others.

If Bodhisattvas generate the second aspiration, they surpass the Pratyekabuddhas. They fully understand the emptiness of self and the emptiness of phenomena, thereby revealing the true and equal Dharma Realm.

If Bodhisattvas abide in the stage of non-retrogression, they surpass those Bodhisattvas whose attainment is still uncertain and who have not yet received a prediction. They are certain to attain supreme enlightenment, and their minds are no longer mixed with afflictions.

If Bodhisattvas sit upon the Bodhi seat without leaving it, they will certainly attain the Wisdom of Omniscience. For once Bodhisattvas are seated upon the Bodhi seat, if they have not yet attained the Wisdom of Omniscience, there is neither any circumstance nor any reason for them to leave that seat.

Furthermore, Śāriputra, in the past, future, and present, whenever Bodhisattvas sit upon the Bodhi seat before attaining the Wisdom of Omniscience, throughout that entire period they do not leave that seat.

Furthermore, Śāriputra, you should know that when a Bodhisattva sits upon the Bodhi seat, that is the Tathāgata’s Bodhi seat. Why is this? Because such a Bodhisattva is certain to attain the unsurpassed state of enlightenment, bearing the title Tathāgata, Worthy One, Perfectly Enlightened One, truly bringing benefit and happiness to all sentient beings.”

At that time, through the Buddha’s spiritual power, Śāriputra and the great assembly immediately beheld immeasurable worlds in the eastern direction, as numerous as the sands of the Ganges. They saw countless Bodhisattvas seated upon the Bodhi seat, countless Bodhisattvas attaining great enlightenment, countless Bodhisattvas who, with right faith, had left the household life to practice the Bodhisattva path, and countless Bodhisattvas who, free from attachment, remained householders while practicing the Bodhisattva path.

Through the Buddha’s spiritual power, they again saw immeasurable worlds in the east, as numerous as the sands of the Ganges, where countless Bodhisattvas relinquished what was difficult to relinquish: giving wealth and precious jewels to sentient beings; countless Bodhisattvas cutting off their own heads as alms for sentient beings; countless Bodhisattvas cutting off their noses and ears; countless Bodhisattvas severing their hands and feet to give to sentient beings; countless Bodhisattvas piercing their bodies to offer blood; countless Bodhisattvas extracting their bones and marrow to give; countless Bodhisattvas dividing the joints of their bodies in charity; countless Bodhisattvas giving away their beloved wives and children; countless Bodhisattvas donating fertile lands and fine homes; countless Bodhisattvas giving elephants, horses, and all kinds of animals; countless Bodhisattvas giving away male and female attendants; and countless Bodhisattvas giving food, drink, clothing, fine bedding, and many kinds of wealth and material goods to sentient beings.

Through the Buddha’s spiritual power, they again saw immeasurable worlds in the east, where countless Bodhisattvas served as Wheel-Turning Kings while practicing the Bodhisattva path; countless Bodhisattvas served as Śakra, Lord of the Gods, while practicing the Bodhisattva path; countless Bodhisattvas were reborn in Tuṣita Heaven, expounding profound Dharma to the heavenly beings; countless Bodhisattvas descended from that heaven into their mothers’ wombs in order to teach sentient beings; countless Bodhisattvas, immediately upon birth, preached profound Dharma to sentient beings; and countless Bodhisattvas willingly endured many hardships in order to rescue sentient beings.

Through the Buddha’s spiritual power, they again saw immeasurable worlds in the east where countless Bodhisattvas, wishing to transform only a small number of sentient beings, walked one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, up to one thousand yojanas or even farther, going wherever they wished, using skillful means with earnest encouragement to gradually lead a small number of sentient beings to uphold the Ten Wholesome Paths of Action.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, traveled one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, up to one thousand yojanas or more, arriving wherever they wished and using various skillful means to gradually guide a small number of sentient beings to take refuge in the Buddha, the Dharma, and the Saṅgha.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, traveled one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, up to one thousand yojanas or more, using various skillful means to gradually lead them to observe the Eight Precepts.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, traveled one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, up to one thousand yojanas or more, using various skillful means to gradually guide them to observe the Five Lay Precepts.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, traveled one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, up to one thousand yojanas or more, using various skillful means to gradually lead them to receive the monastic precepts.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, traveled one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, up to one thousand yojanas or more, using various skillful means to encourage them to generate the aspiration for the fruit of the Śrāvaka and diligently cultivate the practices of the Śrāvaka Vehicle.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, traveled one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, up to one thousand yojanas or more, using various skillful means to encourage them to generate the aspiration for the fruit of the Pratyekabuddha and diligently cultivate the practices of the Pratyekabuddha Vehicle.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, traveled one hundred yojanas on foot, or two hundred, three hundred, four hundred, five hundred, up to one thousand yojanas or more, using various skillful means to encourage them to generate the aspiration for the Supreme Fruit and diligently cultivate the practices of the Supreme Vehicle.

Through the Buddha’s spiritual power, they also saw immeasurable worlds in the east where countless Bodhisattvas, wishing to transform a small number of sentient beings, used supernatural powers to travel across one world, or ten, or one hundred, or one thousand, or ten thousand, up to immeasurable worlds. Wherever they went, they employed many skillful means to manifest themselves, guide, instruct, praise, encourage, and rejoice with others, causing them to diligently cultivate the Four Meditative Absorptions, the Four Immeasurable States of Mind, and the Four Formless Concentrations.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, used supernatural powers to travel across one world, or ten, or one hundred, or one thousand, or ten thousand, up to immeasurable worlds. Wherever they went, they employed many skillful means to manifest themselves, guide, instruct, praise, encourage, and rejoice with others, causing them to cultivate the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path.

Countless Bodhisattvas, wishing to transform a small number of sentient beings, used supernatural powers to travel across one world, or ten, or one hundred, or one thousand, or ten thousand, up to immeasurable worlds. Wherever they went, they employed many skillful means to manifest themselves, guide, instruct, praise, encourage, and rejoice with others, causing them to diligently cultivate generosity, moral discipline, patience, diligence, meditative concentration, and the Perfection of Wisdom (Prajñāpāramitā).

Countless Bodhisattvas, wishing to liberate a small number of sentient beings, use their supernatural powers to travel across one world, or ten, or a hundred, or a thousand, or ten thousand, and even countless worlds. They go wherever they wish and, through various skillful means, appear before beings, guide them, instruct them, praise them, encourage them, rejoice in their progress, and inspire them to diligently cultivate the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate truth, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the ultimate emptiness, the boundless emptiness, the unscattered emptiness, the unchanging emptiness, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness.

Countless Bodhisattvas, wishing to liberate a small number of sentient beings, use their supernatural powers to travel across one world, or ten, or a hundred, or a thousand, or ten thousand, and even countless worlds. They go wherever they wish and, through various skillful means, appear before beings, guide them, instruct them, praise them, encourage them, rejoice in their progress, and inspire them to diligently cultivate the ten powers of the Tathāgata, the four fearlessnesses, the four unhindered knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, the eighteen unique qualities of a Buddha, the thirty-two marks of a Great Being, the eighty secondary characteristics, the dharma of non-forgetfulness, the constant nature of relinquishment, and countless other boundless Buddha-dharmas.

By the Buddha’s spiritual power, the assembly again saw immeasurable worlds in the eastern direction, as numerous as the sands of the Ganges. Countless Bodhisattvas had left home to practice within the teachings of non-Buddhist paths, where they neither heard nor saw teachings corresponding to the Pāramitās. Thus they wandered through saṃsāra for hundreds of thousands of kalpas without attaining the wisdom of omniscience. Countless Bodhisattvas who left home and practiced within the Buddha’s teaching constantly heard and saw teachings corresponding to Prajñāpāramitā; therefore they upheld them, recited them, contemplated them correctly, and explained them to others, thereby swiftly attaining the wisdom of omniscience. Countless Bodhisattvas diligently and tirelessly sought teachings corresponding to Prajñāpāramitā without interruption, yet because they lacked skillful means, they did not attain realization. Countless Bodhisattvas earnestly sought teachings corresponding to Prajñāpāramitā and, possessing skillful means, attained realization swiftly despite exerting comparatively little effort. Countless Bodhisattvas practiced austere and difficult ascetic disciplines. Countless Bodhisattvas abandoned asceticism and practiced the Middle Way. Countless Bodhisattvas reached the Bodhi tree. Countless Bodhisattvas sat upon the Vajra Seat. Countless Bodhisattvas subdued immeasurable hostile Māras and their armies, causing them to retreat and disperse, thereby attaining the unsurpassed fruit of Enlightenment.

By the Buddha’s spiritual power, the assembly again saw immeasurable worlds in the eastern direction, as numerous as the sands of the Ganges. Countless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounded to the great Bodhisattvas that the characteristics of the aggregate of form, whether permanent or impermanent, are unattainable; they expounded that the characteristics of the aggregates of feeling, perception, formations, and consciousness, whether permanent or impermanent, are likewise unattainable; they expounded that the characteristics of the aggregate of form, whether pleasurable or not pleasurable, are unattainable; they expounded that the characteristics of the aggregates of feeling, perception, formations, and consciousness, whether pleasurable or not pleasurable, are likewise unattainable; they expounded that the characteristics of the aggregate of form, whether self or non-self, are unattainable; they expounded that the characteristics of the aggregates of feeling, perception, formations, and consciousness, whether self or non-self, are likewise unattainable; they expounded that the characteristics of the aggregate of form, whether pure or impure, are unattainable; they expounded that the characteristics of the aggregates of feeling, perception, formations, and consciousness, whether pure or impure, are likewise unattainable; they expounded that the characteristics of the aggregate of form, whether detached or not detached, are unattainable; they expounded that the characteristics of the aggregates of feeling, perception, formations, and consciousness, whether detached or not detached, are likewise unattainable; they expounded that the characteristics of the aggregate of form, whether tranquil or not tranquil, are unattainable; they expounded that the characteristics of the aggregates of feeling, perception, formations, and consciousness, whether tranquil or not tranquil, are likewise unattainable.

Countless Tathāgatas, Worthy Ones, Perfectly Enlightened Ones expounded to the great Bodhisattvas that the characteristics of the eye sense-base, whether permanent or impermanent, are unattainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind sense-bases, whether permanent or impermanent, are likewise unattainable; they expounded that the characteristics of the eye sense-base, whether pleasurable or not pleasurable, are unattainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind sense-bases, whether pleasurable or not pleasurable, are likewise unattainable; they expounded that the characteristics of the eye sense-base, whether self or non-self, are unattainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind sense-bases, whether self or non-self, are likewise unattainable; they expounded that the characteristics of the eye sense-base, whether pure or impure, are unattainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind sense-bases, whether pure or impure, are likewise unattainable; they expounded that the characteristics of the eye sense-base, whether detached or not detached, are unattainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind sense-bases, whether detached or not detached, are likewise unattainable; they expounded that the characteristics of the eye sense-base, whether tranquil or not tranquil, are unattainable; they expounded that the characteristics of the ear, nose, tongue, body, and mind sense-bases, whether tranquil or not tranquil, are likewise unattainable.

Countless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, for the sake of the great assembly of Bodhisattvas, proclaim that the characteristics of the realm of visible forms, whether permanent or impermanent, cannot be grasped; they proclaim that the characteristics of the realms of sound, smell, taste, touch, and mental objects, whether permanent or impermanent, also cannot be grasped; they proclaim that the characteristics of the realm of visible forms, whether pleasurable or not pleasurable, cannot be grasped; they proclaim that the characteristics of the realms of sound, smell, taste, touch, and mental objects, whether pleasurable or not pleasurable, also cannot be grasped; they proclaim that the characteristics of the realm of visible forms, whether self or non-self, cannot be grasped; they proclaim that the characteristics of the realms of sound, smell, taste, touch, and mental objects, whether self or non-self, also cannot be grasped; they proclaim that the characteristics of the realm of visible forms, whether pure or impure, cannot be grasped; they proclaim that the characteristics of the realms of sound, smell, taste, touch, and mental objects, whether pure or impure, also cannot be grasped; they proclaim that the characteristics of the realm of visible forms, whether detached or not detached, cannot be grasped; they proclaim that the characteristics of the realms of sound, smell, taste, touch, and mental objects, whether detached or not detached, also cannot be grasped; they proclaim that the characteristics of the realm of visible forms, whether tranquil or not tranquil, cannot be grasped; they proclaim that the characteristics of the realms of sound, smell, taste, touch, and mental objects, whether tranquil or not tranquil, also cannot be grasped.

Countless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, for the sake of the great assembly of Bodhisattvas, proclaim that the characteristics of the eye element, whether permanent or impermanent, cannot be grasped; they proclaim that the characteristics of the ear, nose, tongue, body, and mind elements, whether permanent or impermanent, also cannot be grasped; they proclaim that the characteristics of the eye element, whether pleasurable or not pleasurable, cannot be grasped; they proclaim that the characteristics of the ear, nose, tongue, body, and mind elements, whether pleasurable or not pleasurable, also cannot be grasped; they proclaim that the characteristics of the eye element, whether self or non-self, cannot be grasped; they proclaim that the characteristics of the ear, nose, tongue, body, and mind elements, whether self or non-self, also cannot be grasped; they proclaim that the characteristics of the eye element, whether pure or impure, cannot be grasped; they proclaim that the characteristics of the ear, nose, tongue, body, and mind elements, whether pure or impure, also cannot be grasped; they proclaim that the characteristics of the eye element, whether detached or not detached, cannot be grasped; they proclaim that the characteristics of the ear, nose, tongue, body, and mind elements, whether detached or not detached, also cannot be grasped; they proclaim that the characteristics of the eye element, whether tranquil or not tranquil, cannot be grasped; they proclaim that the characteristics of the ear, nose, tongue, body, and mind elements, whether tranquil or not tranquil, also cannot be grasped.

Countless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, for the sake of the great assembly of Bodhisattvas, proclaim that the characteristics of the form element, whether permanent or impermanent, cannot be grasped; they proclaim that the characteristics of the sound, smell, taste, touch, and dharma elements, whether permanent or impermanent, also cannot be grasped; they proclaim that the characteristics of the form element, whether pleasurable or not pleasurable, cannot be grasped; they proclaim that the characteristics of the sound, smell, taste, touch, and dharma elements, whether pleasurable or not pleasurable, also cannot be grasped; they proclaim that the characteristics of the form element, whether self or non-self, cannot be grasped; they proclaim that the characteristics of the sound, smell, taste, touch, and dharma elements, whether self or non-self, also cannot be grasped; they proclaim that the characteristics of the form element, whether pure or impure, cannot be grasped; they proclaim that the characteristics of the sound, smell, taste, touch, and dharma elements, whether pure or impure, also cannot be grasped; they proclaim that the characteristics of the form element, whether detached or not detached, cannot be grasped; they proclaim that the characteristics of the sound, smell, taste, touch, and dharma elements, whether detached or not detached, also cannot be grasped; they proclaim that the characteristics of the form element, whether tranquil or not tranquil, cannot be grasped; they proclaim that the characteristics of the sound, smell, taste, touch, and dharma elements, whether tranquil or not tranquil, also cannot be grasped.

Countless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, for the sake of the great assembly of Bodhisattvas, proclaim that the characteristics of the eye-consciousness element, whether permanent or impermanent, cannot be grasped; they proclaim that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness elements, whether permanent or impermanent, also cannot be grasped; they proclaim that the characteristics of the eye-consciousness element, whether pleasurable or not pleasurable, cannot be grasped; they proclaim that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness elements, whether pleasurable or not pleasurable, also cannot be grasped; they proclaim that the characteristics of the eye-consciousness element, whether self or non-self, cannot be grasped; they proclaim that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness elements, whether self or non-self, also cannot be grasped; they proclaim that the characteristics of the eye-consciousness element, whether pure or impure, cannot be grasped; they proclaim that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness elements, whether pure or impure, also cannot be grasped; they proclaim that the characteristics of the eye-consciousness element, whether detached or not detached, cannot be grasped; they proclaim that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness elements, whether detached or not detached, also cannot be grasped; they proclaim that the characteristics of the eye-consciousness element, whether tranquil or not tranquil, cannot be grasped; they proclaim that the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness elements, whether tranquil or not tranquil, also cannot be grasped.

Countless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, for the sake of the great assembly of Bodhisattvas, proclaim that the characteristics of eye-contact, whether permanent or impermanent, cannot be grasped; they proclaim that the characteristics of ear-, nose-, tongue-, body-, and mind-contact, whether permanent or impermanent, also cannot be grasped; they proclaim that the characteristics of eye-contact, whether pleasurable or not pleasurable, cannot be grasped; they proclaim that the characteristics of ear-, nose-, tongue-, body-, and mind-contact, whether pleasurable or not pleasurable, also cannot be grasped; they proclaim that the characteristics of eye-contact, whether self or non-self, cannot be grasped; they proclaim that the characteristics of ear-, nose-, tongue-, body-, and mind-contact, whether self or non-self, also cannot be grasped; they proclaim that the characteristics of eye-contact, whether pure or impure, cannot be grasped; they proclaim that the characteristics of ear-, nose-, tongue-, body-, and mind-contact, whether pure or impure, also cannot be grasped; they proclaim that the characteristics of eye-contact, whether detached or not detached, cannot be grasped; they proclaim that the characteristics of ear-, nose-, tongue-, body-, and mind-contact, whether detached or not detached, also cannot be grasped; they proclaim that the characteristics of eye-contact, whether tranquil or not tranquil, cannot be grasped; they proclaim that the characteristics of ear-, nose-, tongue-, body-, and mind-contact, whether tranquil or not tranquil, also cannot be grasped.

Countless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, for the sake of the great assembly of Bodhisattvas, proclaim that the characteristics of the feelings arising in dependence upon eye-contact, whether permanent or impermanent, cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, whether permanent or impermanent, also cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon eye-contact, whether pleasurable or not pleasurable, cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, whether pleasurable or not pleasurable, also cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon eye-contact, whether self or non-self, cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, whether self or non-self, also cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon eye-contact, whether pure or impure, cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, whether pure or impure, also cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon eye-contact, whether detached or not detached, cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, whether detached or not detached, also cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon eye-contact, whether tranquil or not tranquil, cannot be grasped; they proclaim that the characteristics of the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, whether tranquil or not tranquil, also cannot be grasped.

Countless Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, for the sake of the great assembly of Bodhisattvas, proclaim that the characteristics of the earth element, whether permanent or impermanent, cannot be grasped; they proclaim that the characteristics of the water, fire, wind, space, and consciousness elements, whether permanent or impermanent, also cannot be grasped; they proclaim that the characteristics of the earth element, whether pleasurable or not pleasurable, cannot be grasped; they proclaim that the characteristics of the water, fire, wind, space, and consciousness elements, whether pleasurable or not pleasurable, also cannot be grasped; they proclaim that the characteristics of the earth element, whether self or non-self, cannot be grasped; they proclaim that the characteristics of the water, fire, wind, space, and consciousness elements, whether self or non-self, also cannot be grasped; they proclaim that the characteristics of the earth element, whether pure or impure, cannot be grasped; they proclaim that the characteristics of the water, fire, wind, space, and consciousness elements, whether pure or impure, also cannot be grasped; they proclaim that the characteristics of the earth element, whether detached or not detached, cannot be grasped; they proclaim that the characteristics of the water, fire, wind, space, and consciousness elements, whether detached or not detached, also cannot be grasped; they proclaim that the characteristics of the earth element, whether tranquil or not tranquil, cannot be grasped; they proclaim that the characteristics of the water, fire, wind, space, and consciousness elements, whether tranquil or not tranquil, also cannot be grasped.

Countless Tathāgatas, Worthy of Right and Equal Enlightenment, proclaimed to the assembly of Great Bodhisattvas the characteristics of causes and conditions, whether permanent or impermanent, which cannot be grasped; they proclaimed the characteristics of the equally uninterrupted condition, the object condition, and the dominant condition, whether permanent or impermanent, which also cannot be grasped; they proclaimed the characteristics of causes and conditions, whether blissful or without bliss, which cannot be grasped; they proclaimed the characteristics of the equally uninterrupted condition, the object condition, and the dominant condition, whether blissful or without bliss, which also cannot be grasped; they proclaimed the characteristics of causes and conditions, whether self or non-self, which cannot be grasped; they proclaimed the characteristics of the equally uninterrupted condition, the object condition, and the dominant condition, whether self or non-self, which also cannot be grasped; they proclaimed the characteristics of causes and conditions, whether pure or impure, which cannot be grasped; they proclaimed the characteristics of the equally uninterrupted condition, the object condition, and the dominant condition, whether pure or impure, which also cannot be grasped; they proclaimed the characteristics of causes and conditions, whether separated or not separated, which cannot be grasped; they proclaimed the characteristics of the equally uninterrupted condition, the object condition, and the dominant condition, whether separated or not separated, which also cannot be grasped; they proclaimed the characteristics of causes and conditions, whether tranquil or not tranquil, which cannot be grasped; they proclaimed the characteristics of the equally uninterrupted condition, the object condition, and the dominant condition, whether tranquil or not tranquil, which also cannot be grasped.

Countless Tathāgatas, Worthy of Right and Equal Enlightenment, proclaimed to the assembly of Great Bodhisattvas the characteristics of ignorance, whether permanent or impermanent, which cannot be grasped; they proclaimed the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, whether permanent or impermanent, which also cannot be grasped; they proclaimed the characteristics of ignorance, whether blissful or without bliss, which cannot be grasped; they proclaimed the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, whether blissful or without bliss, which also cannot be grasped; they proclaimed the characteristics of ignorance, whether self or non-self, which cannot be grasped; they proclaimed the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, whether self or non-self, which also cannot be grasped; they proclaimed the characteristics of ignorance, whether pure or impure, which cannot be grasped; they proclaimed the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, whether pure or impure, which also cannot be grasped; they proclaimed the characteristics of ignorance, whether separated or not separated, which cannot be grasped; they proclaimed the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, whether separated or not separated, which also cannot be grasped; they proclaimed the characteristics of ignorance, whether tranquil or not tranquil, which cannot be grasped; they proclaimed the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, whether tranquil or not tranquil, which also cannot be grasped.

Countless Tathāgatas, Worthy of Right and Equal Enlightenment, proclaimed to the assembly of Great Bodhisattvas the various differentiated Dharma methods of existence and non-existence.

Through the Buddha’s spiritual power, the assembly again saw the countless Tathāgatas, Worthy of Right and Equal Enlightenment, in the Ganges-sands of worlds in the eastern direction. In order to benefit the Bodhisattvas, these Buddhas did not enter Nirvāṇa for many countless eons; those who had not yet aroused the aspiration for the unsurpassed Enlightenment were caused to arouse that aspiration. Those who had already aroused the aspiration for unsurpassed Enlightenment were caused to never regress. Those who had reached non-regression toward unsurpassed Enlightenment were caused to perfect the wisdom of omniscience.

Countless Tathāgatas, Worthy of Right and Equal Enlightenment, wishing to benefit the Śrāvakas, throughout many eons used skillful means to bring them to maturity. Those who had not yet aroused the aspiration were taught and guided to arouse it. Those who had already aroused the aspiration were caused to diligently cultivate practice. Those who had already practiced were caused to quickly realize the fruit of Arhatship.

Countless Tathāgatas, Worthy of Right and Equal Enlightenment, wishing to benefit the Pratyekabuddhas, throughout many eons used skillful means to bring them to maturity. Those who had not yet aroused the aspiration were taught and guided to arouse it. Those who had already aroused the aspiration were caused to diligently cultivate practice. Those who had already practiced were caused to attain Pratyekabuddha Bodhi.

Countless Tathāgatas, Worthy of Right and Equal Enlightenment, wishing to benefit sentient beings, throughout many eons used skillful means to bring them to maturity, causing immeasurable numbers of sentient beings as numerous as the sands of the Ganges, according to their respective dispositions, to enter Nirvāṇa; or causing immeasurable numbers of sentient beings as numerous as the sands of the Ganges to completely escape the suffering of the evil destinies and enjoy happiness in the realms of gods and humans.

Countless Tathāgatas, Worthy of Right and Equal Enlightenment, using immeasurable and boundless supernatural powers, in other worlds, through skillful means, benefited and brought happiness to immeasurable sentient beings.

Seeing such things, Śāriputra showed joy and addressed the Buddha:

World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! The Buddhas have accomplished the vast and wondrous Dharma, enabling Bodhisattvas to aspire toward the accomplishment of the vast and wondrous Dharma that the Buddhas have attained. That is the unsurpassed Enlightenment.”

The World-Honored One said to Śāriputra:

“Indeed, indeed, just as you have said! The Buddhas have accomplished the vast and wondrous Dharma, which can cause Bodhisattvas to aspire toward the vast and wondrous Dharma that the Buddhas have attained. That is the unsurpassed Enlightenment. Therefore, one cultivates and perfects the accumulations of merit and wisdom and quickly realizes the wisdom of omniscience.”

At that time, Śāriputra and the great assembly, through the Buddha’s spiritual power, saw countless worlds as numerous as the sands of the Ganges in the southern direction, where countless Bodhisattvas sat upon Bodhi seats, and countless Bodhisattvas subdued immeasurable hostile Māra demons, causing them to retreat and disperse, and attained unsurpassed Enlightenment.

Through the Buddha’s spiritual power, they saw countless worlds as numerous as the sands of the Ganges in the southern direction, where countless Tathāgatas, Worthy of Right and Equal Enlightenment, proclaimed to the assembly of Great Bodhisattvas the characteristics of the aggregate of form, whether permanent or impermanent, which cannot be grasped; they proclaimed the characteristics of the aggregates of feeling, perception, formations, and consciousness, whether permanent or impermanent, which also cannot be grasped. Thus, countless Tathāgatas, Worthy of Right and Equal Enlightenment, using immeasurable and boundless supernatural powers, went to countless worlds and, through skillful means, benefited and brought happiness to immeasurable sentient beings.

Seeing such things, Śāriputra showed joy and addressed the Buddha:

“World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! Having accomplished such great supernatural powers, you have enabled us to see countless worlds as numerous as the sands of the Ganges in the southern direction, where countless assemblies of Great Bodhisattvas practice the Bodhisattva conduct in many different ways. Countless Tathāgatas, Worthy of Right and Equal Enlightenment, use various means to benefit sentient beings. World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! The Buddhas have accomplished the vast and wondrous Dharma, enabling Bodhisattvas to aspire toward the accomplishment of the vast and wondrous Dharma of the Buddhas. That is the unsurpassed Enlightenment.”

At that time, the World-Honored One said to Śāriputra:

“Indeed, indeed, just as you have said! The Buddhas have accomplished the vast and wondrous Dharma, enabling Bodhisattvas to aspire toward the accomplishment of the vast and wondrous Dharma of the Buddhas. That is the unsurpassed Enlightenment. Therefore, one cultivates and perfects the accumulations of merit and wisdom and quickly realizes the wisdom of omniscience.”

At that time, Śāriputra and the great assembly, through the Buddha’s spiritual power, saw countless worlds as numerous as the sands of the Ganges in the western direction, where countless Bodhisattvas sat upon Bodhi seats, and countless Bodhisattvas subdued immeasurable hostile Māra demons, causing them to retreat and disperse, and attained unsurpassed Enlightenment.

By the power of the Buddha’s miraculous abilities, they saw in the immeasurable, countless worlds like grains of sand of the Ganges River in the western direction, innumerable Tathāgatas, Worthy of Right and Perfect Enlightenment, proclaiming to the assemblies of Great Bodhisattvas that the characteristics of the form aggregate are either permanent or impermanent and cannot be grasped; they proclaimed that the characteristics of the feeling, perception, formations, and consciousness aggregates are either permanent or impermanent and likewise cannot be grasped. Up to the point that countless Tathāgatas, Worthy of Right and Perfect Enlightenment, using their immeasurable and boundless miraculous powers, reached infinite worlds and, through skillful means, benefited and brought happiness and peace to immeasurable sentient beings.

Seeing such things, Śāriputra displayed joy and said to the Buddha:

“World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! Having accomplished such great miraculous power, you have enabled us to see immeasurable worlds like grains of sand of the Ganges River in the western direction, with countless assemblies of Great Bodhisattvas practicing the Bodhisattva conduct in many different ways. Countless Tathāgatas, Worthy of Right and Perfect Enlightenment, employ various means to benefit sentient beings. World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! The Buddhas have accomplished vast and wondrous Dharma, causing Bodhisattvas to aspire toward attaining the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment.”

At that time, the World-Honored One said to Śāriputra:

“Indeed, indeed, it is exactly as you have said! The Buddhas accomplish vast and wondrous Dharma, causing Bodhisattvas to aspire toward attaining the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment. Therefore, one should cultivate and perfect the accumulations of merit and wisdom, and quickly attain the knowledge of all-knowing wisdom.”

At that time, Śāriputra and the great assembly, through the Buddha’s miraculous power, saw immeasurable worlds like grains of sand of the Ganges River in the northern direction, where countless Bodhisattvas sat upon the Bodhi seat, and countless Bodhisattvas subdued immeasurable hostile Heavenly Māras, causing them to retreat and disperse, and attained the unsurpassed state of Enlightenment. Through the Buddha’s miraculous power, they saw immeasurable worlds like grains of sand of the Ganges River in the northern direction, where countless Tathāgatas, Worthy of Right and Perfect Enlightenment, proclaimed to the assemblies of Great Bodhisattvas that the characteristics of the form aggregate are either permanent or impermanent and cannot be grasped; they proclaimed that the characteristics of the feeling, perception, formations, and consciousness aggregates are either permanent or impermanent and likewise cannot be grasped. Up to the point that countless Tathāgatas, Worthy of Right and Perfect Enlightenment, using immeasurable and boundless miraculous powers, reached infinite worlds and, through skillful means, benefited and brought happiness and peace to immeasurable sentient beings.

Seeing such things, Śāriputra displayed joy and said to the Buddha:

“World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! Having accomplished such great miraculous power, you have enabled us to see immeasurable worlds like grains of sand of the Ganges River in the northern direction, with countless assemblies of Great Bodhisattvas practicing the Bodhisattva conduct in many different ways. Countless Tathāgatas, Worthy of Right and Perfect Enlightenment, employ various means to benefit sentient beings. World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! The Buddhas have accomplished vast and wondrous Dharma, causing Bodhisattvas to aspire toward attaining the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment.”

The World-Honored One said to Śāriputra:

At that time, Śāriputra and the great assembly, through the Buddha’s miraculous power, saw immeasurable worlds like grains of sand of the Ganges River in the southeast direction, where countless Bodhisattvas sat upon the Bodhi seat, and countless Bodhisattvas subdued immeasurable hostile Heavenly Māras, causing them to retreat and disperse, and attained the unsurpassed state of Enlightenment.

Through the Buddha’s miraculous power, they saw immeasurable worlds like grains of sand of the Ganges River in the southeast direction, where countless Tathāgatas, Worthy of Right and Perfect Enlightenment, proclaimed to the assemblies of Great Bodhisattvas that the characteristics of the form aggregate are either permanent or impermanent and cannot be grasped; they proclaimed that the characteristics of the feeling, perception, formations, and consciousness aggregates are either permanent or impermanent and likewise cannot be grasped. Up to the point that countless Tathāgatas, Worthy of Right and Perfect Enlightenment, using immeasurable and boundless miraculous powers, reached infinite worlds and, through skillful means, benefited and brought happiness and peace to immeasurable sentient beings.

Seeing such things, Śāriputra displayed joy and said to the Buddha:

“World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! Having accomplished such great miraculous power, you have enabled us to see immeasurable worlds like grains of sand of the Ganges River in the southeast direction, with countless assemblies of Great Bodhisattvas practicing the Bodhisattva conduct in many different ways. Countless Tathāgatas, Worthy of Right and Perfect Enlightenment, employ various means to benefit sentient beings. World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! The Buddhas have accomplished vast and wondrous Dharma, causing Bodhisattvas to aspire toward attaining the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment.”

The World-Honored One said to Śāriputra:

At that time, Śāriputra and the great assembly, through the Buddha’s miraculous power, saw immeasurable worlds like grains of sand of the Ganges River in the southwest direction, where countless Bodhisattvas sat upon the Bodhi seat, and countless Bodhisattvas subdued immeasurable hostile Heavenly Māras, causing them to retreat and disperse, and attained the unsurpassed state of Enlightenment.

Through the Buddha’s miraculous power, they saw immeasurable worlds like grains of sand of the Ganges River in the southwest direction, where countless Tathāgatas, Worthy of Right and Perfect Enlightenment, proclaimed to the assemblies of Great Bodhisattvas that the characteristics of the form aggregate are either permanent or impermanent and cannot be grasped; they proclaimed that the characteristics of the feeling, perception, formations, and consciousness aggregates are either permanent or impermanent and likewise cannot be grasped. Up to the point that countless Tathāgatas, Worthy of Right and Perfect Enlightenment, using immeasurable and boundless miraculous powers, reached infinite worlds and, through skillful means, benefited and brought happiness and peace to immeasurable sentient beings.

At that time, seeing such things, Śāriputra displayed joy and said to the Buddha:

“World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! Having accomplished such great miraculous power, you have enabled us to see immeasurable worlds like grains of sand of the Ganges River in the southwest direction, with countless assemblies of Great Bodhisattvas practicing the Bodhisattva conduct in many different ways. Countless Tathāgatas, Worthy of Right and Perfect Enlightenment, employ various means to benefit sentient beings. World-Honored One, it is truly wondrous! Well-Gone One, it is truly rare! The Buddhas have accomplished vast and wondrous Dharma, causing Bodhisattvas to aspire toward attaining the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment.”

At that time, the World-Honored One said to Śāriputra:

At that time, Śāriputra and the great assembly, through the Buddha’s miraculous power, saw immeasurable worlds like grains of sand of the Ganges River in the northwest direction, where countless Bodhisattvas sat upon the Bodhi seat, and countless Bodhisattvas subdued immeasurable hostile Heavenly Māras, causing them to retreat and disperse, and attained the unsurpassed state of Enlightenment.

Through the Buddha’s spiritual power, they saw in the countless worlds in the northwest direction, as numerous as the sands of the Ganges, innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, who, for the assembly of Great Bodhisattvas, expounded the characteristics of the form aggregate as either permanent or impermanent, yet impossible to apprehend; they expounded the characteristics of the feeling, perception, formations, and consciousness aggregates as either permanent or impermanent, also impossible to apprehend. Furthermore, innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, using their immeasurable and boundless miraculous powers, went to countless worlds and, through skillful means, benefited and brought peace and happiness to immeasurable sentient beings.

Seeing such things, Śāriputra showed a joyful expression and said to the Buddha:
“World-Honored One, how wondrous! Well-Gone One, how rare! By possessing such great miraculous power, you have enabled us to see countless worlds in the northwest direction, as numerous as the sands of the Ganges, where innumerable assemblies of Great Bodhisattvas practice the conduct of Bodhisattvas in many different ways. Innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, use various kinds of skillful means to benefit sentient beings. World-Honored One, how wondrous! Well-Gone One, how rare! The Buddhas have accomplished vast and wondrous Dharma, causing Bodhisattvas to arouse the aspiration to attain the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment.”

The World-Honored One said to Śāriputra:
“That is right, that is right, just as you have said! The Buddhas accomplish vast and wondrous Dharma, causing Bodhisattvas to arouse the aspiration to attain the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment. Therefore, one should cultivate and perfect the accumulations of merit and wisdom, and quickly realize the wisdom of omniscience.”

At that time, Śāriputra and the great assembly, through the Buddha’s spiritual power, saw in the countless worlds in the northeast direction, innumerable Bodhisattvas seated upon the Bodhi throne, and countless Bodhisattvas subduing immeasurable hostile heavenly Māras, causing them to retreat and disperse, and attaining the unsurpassed state of Enlightenment.

Through the Buddha’s spiritual power, they saw in the countless worlds in the northeast direction, innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, who, for the assembly of Great Bodhisattvas, expounded the characteristics of the form aggregate as either permanent or impermanent, yet impossible to apprehend; they expounded the characteristics of the feeling, perception, formations, and consciousness aggregates as either permanent or impermanent, also impossible to apprehend. Furthermore, innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, using their immeasurable and boundless miraculous powers, went to countless worlds and, through skillful means, benefited and brought peace and happiness to immeasurable sentient beings.

Seeing such things, Śāriputra showed a joyful expression and said to the Buddha:

“World-Honored One, how wondrous! Well-Gone One, how rare! By possessing such great miraculous power, you have enabled us to see countless worlds in the northeast direction, as numerous as the sands of the Ganges, where innumerable assemblies of Great Bodhisattvas practice the conduct of Bodhisattvas in many different ways. Innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, use various kinds of skillful means to benefit sentient beings. World-Honored One, how wondrous! Well-Gone One, how rare! The Buddhas have accomplished vast and wondrous Dharma, causing Bodhisattvas to arouse the aspiration to attain the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment.”

At that time, the World-Honored One said to Śāriputra:

“That is right, that is right, just as you have said! The Buddhas accomplish vast and wondrous Dharma, causing Bodhisattvas to arouse the aspiration to attain the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment. Therefore, one should cultivate and perfect the accumulations of merit and wisdom, and quickly realize the wisdom of omniscience.”

At that time, Śāriputra and the great assembly, through the Buddha’s spiritual power, saw in the countless worlds below, innumerable Bodhisattvas seated upon the Bodhi throne, and countless Bodhisattvas subduing immeasurable hostile heavenly Māras, causing them to retreat and disperse, and attaining the unsurpassed state of Enlightenment.

Through the Buddha’s spiritual power, they saw in the countless worlds below, innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, who, for the assembly of Great Bodhisattvas, expounded the characteristics of the form aggregate as either permanent or impermanent, yet impossible to apprehend; they expounded the characteristics of the feeling, perception, formations, and consciousness aggregates as either permanent or impermanent, also impossible to apprehend. Furthermore, innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, using their immeasurable and boundless miraculous powers, went to countless worlds and, through skillful means, benefited and brought peace and happiness to immeasurable sentient beings.

Seeing such things, Śāriputra showed a joyful expression and said to the Buddha:

“World-Honored One, how wondrous! Well-Gone One, how rare! By possessing such great miraculous power, you have enabled us to see countless worlds below, as numerous as the sands of the Ganges, where innumerable assemblies of Great Bodhisattvas practice the conduct of Bodhisattvas in many different ways. Innumerable Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, use various kinds of skillful means to benefit sentient beings. World-Honored One, how wondrous! Well-Gone One, how rare! The Buddhas have accomplished vast and wondrous Dharma, causing Bodhisattvas to arouse the aspiration to attain the vast and wondrous Dharma accomplished by the Buddhas. This is the unsurpassed state of Enlightenment.”

At that time, the World-Honored One said to Śāriputra:

“Indeed, indeed, it is just as you have said! The Buddhas have accomplished the vast and wondrous Dharma, causing Bodhisattvas to aspire to the accomplishment of the vast and wondrous Dharma of the Buddhas. This is the unsurpassed state of Enlightenment. Therefore, one should cultivate and perfect the provisions, and quickly attain the wisdom of Omniscience.

At that time, Śāriputra and the great assembly, through the Buddha’s spiritual power, saw countless Bodhisattvas in the immeasurable worlds of the upper direction, as numerous as the sands of the Ganges, sitting upon Bodhi seats; they saw countless Bodhisattvas subduing immeasurable hostile Māras of heaven, causing them to retreat and disperse, and attaining the unsurpassed state of Enlightenment.

Through the Buddha’s spiritual power, they also saw, in the immeasurable worlds of the upper direction, countless Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, expounding to assemblies of Great Bodhisattvas the characteristics of the form aggregate, whether permanent or impermanent, which cannot be grasped; expounding the characteristics of the feeling, perception, formations, and consciousness aggregates, whether permanent or impermanent, which also cannot be grasped. They saw countless Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, using their immeasurable and boundless miraculous powers to go to countless worlds, employing skillful means to benefit and bring happiness to immeasurable sentient beings.

Seeing such things, Śāriputra displayed joyful delight and addressed the Buddha:

“World-Honored One, how wondrous! Well-Gone One, how rare! Having accomplished such great miraculous powers, you have enabled us to see, in the immeasurable worlds of the upper direction as numerous as the sands of the Ganges, countless assemblies of Great Bodhisattvas practicing the Bodhisattva path in many different ways. Countless Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, employ various kinds of skillful means to benefit sentient beings. World-Honored One, how wondrous! Well-Gone One, how rare! The Buddhas have accomplished the vast and wondrous Dharma, causing Bodhisattvas to aspire to the accomplishment of the vast and wondrous Dharma of the Buddhas. This is the unsurpassed state of Enlightenment.”

At that time, the World-Honored One said to Śāriputra:

Then Śāriputra immediately said to the Buddha:

“World-Honored One, if there are those who wish to attain the unshakable superior status in the human realm, they should cultivate wholesome actions that are excellent and lead to that result, like a Wheel-Turning King. If there are those who wish to attain the unshakable superior status in the heavenly realms, they should cultivate excellent roots of virtue that lead to that result, like Śakra, the Lord of Heaven. If anyone wishes to have a long and unshakable lifespan, they should cultivate that excellent meditative concentration, like being born in the realm of Neither Perception nor Non-Perception. In the same way, if the assemblies of Great Bodhisattvas wish to become the foremost field of truly pure merit in the world, to become great Dharma teachers in the trichiliocosm, and to become Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones, then they should definitely arouse the aspiration to seek the wisdom of Omniscience.”

At that time, the Buddha taught Śāriputra:

“Indeed, indeed, it is just as you have said! If anyone definitely arouses the aspiration to seek the wisdom of Omniscience, that person will certainly become the foremost field of truly pure merit in the world, become a great Dharma teacher in the trichiliocosm, and become a Tathāgata, Worthy of Offerings, Perfectly Enlightened One, benefiting and bringing happiness to all sentient beings.”