THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 9
Section 4: REBIRTH (3)
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, is able to manifest and develop the six supernormal-power perfections. What are those six supernormal powers? First is the Perfection of the Supernormal Power of Spiritual Transformation; second is the Perfection of the Supernormal Power of Divine Hearing; third is the Perfection of the Supernormal Power of Knowing Others’ Minds; fourth is the Perfection of the Supernormal Power of Recollecting Past Lives; fifth is the Perfection of the Supernormal Power of Divine Sight; sixth is the Perfection of the Supernormal Power of the Extinction of Outflows.
At that time, Shariputra addressed the Buddha:
World-Honored One, how does a great Bodhisattva, when practicing the Prajnaparamita, manifest and develop the Perfection of the Supernormal Power of Spiritual Transformation?
The Buddha said to Elder Shariputra:
Shariputra, there is a great Bodhisattva who, using the supernormal power of spiritual transformation, gives rise to immeasurable great spiritual transformations. These include: shaking all objects upon the great earth in innumerable worlds of the ten directions; transforming one into many and many into one; appearing or disappearing swiftly without obstruction; passing through walls and mountains as if moving through open space; leaping up high and moving back and forth like a bird in flight; entering and exiting the earth like diving in water; gliding over water as if walking on land; emitting smoke and fire from the body like a burning plateau; pouring water from the body like a snowy mountain; the majesty and power of this spiritual virtue surpassing even that of the sun and moon; raising a hand and causing lights to vanish; freely transforming the body up to the Pure Abode heavens – manifesting immeasurable and boundless spiritual transformations such as these.
Shariputra, although that great Bodhisattva thus fully manifests the wisdom of spiritual transformation, they are not proud, not attached to the nature of the supernormal power of spiritual transformation, not attached to the activity of the supernormal power of spiritual transformation, not attached to the ability to attain that supernormal power of spiritual transformation; with regard to both attachment and non-attachment, they are not attached at all. Why? Shariputra, because that great Bodhisattva has attained the emptiness-nature of all dharmas, the separateness-nature of self-nature, and the originally-unobtainable-nature of self-nature.
Shariputra, that great Bodhisattva does not give rise to this thought: “I am now manifesting and developing the supernormal power of spiritual transformation to bring joy to myself and joy to others; they only give rise to the thought aimed at attaining the knowledge of all knowledge.”
Shariputra, thus is how the great Bodhisattva, when practicing the Prajnaparamita, manifests and develops the Perfection of the Supernormal Power of Spiritual Transformation.
Shariputra addressed the Buddha:
World-Honored One, how does a great Bodhisattva, when practicing the Prajnaparamita, manifest and develop the Perfection of the Supernormal Power of Divine Hearing?
The Buddha said to Elder Shariputra:
Shariputra, there is a great Bodhisattva who, using the supremely pure supernormal power of divine hearing – surpassing the ears of devas and humans – can hear as it truly is all the various sounds of sentient and non-sentient beings throughout innumerable worlds of the ten directions. These include hearing and knowing all kinds of sounds: the sounds of hell beings, the sounds of animals, the sounds of hungry ghosts, the sounds of humans, the sounds of devas, the sounds of Shravakas, the sounds of Pratyekabuddhas, the sounds of Bodhisattvas, the sounds of Tathagatas, the sounds criticizing samsara, the sounds praising nirvana, the sounds of abandoning the conditioned, the sounds turning toward enlightenment, the sounds of disdaining the defiled, the sounds of delighting in the undefiled, the sounds praising the Three Jewels, the sounds of subduing non-Buddhists, the sounds of discussion and decisive selection, the sounds of chanting scriptures, the sounds of exhorting the abandonment of evil, the sounds of teaching the cultivation of virtue, the sounds of relieving suffering and distress, the sounds of joy, consolation, and congratulation. All such sounds – whether loud or soft – can be heard everywhere without any obstruction.
Shariputra, although that great Bodhisattva thus fully accomplishes all the wondrous functions of the divine ear, they are not proud, not attached to the nature of the supernormal power of divine hearing, not attached to the activity of the supernormal power of divine hearing, not attached to the ability to attain that supernormal power of divine hearing; with regard to both attachment and non-attachment, they are not attached at all. Why? Shariputra, because that great Bodhisattva has attained the emptiness-nature of all dharmas, the separateness-nature of self-
nature, and the originally-unobtainable-nature of self-nature. Shariputra, that great Bodhisattva does not give rise to this thought: “I am now manifesting and developing the supernormal power of divine hearing to bring joy to myself and joy to others; they only give rise to the thought aimed at attaining the knowledge of all knowledge.”
Shariputra, thus is how the great Bodhisattva, when practicing the Prajnaparamita, manifests and develops the Perfection of the Supernormal Power of Divine Hearing.
Shariputra addressed the Buddha:
World-Honored One, how does a great Bodhisattva, when practicing the Prajnaparamita, manifest and develop the Perfection of the Supernormal Power of Knowing Others’ Minds?
The Buddha said to Elder Shariputra:
Shariputra, there is a great Bodhisattva who, using the supernormal power of knowing others’ minds, can know as it truly is the minds and mental factors of all kinds of other sentient beings throughout innumerable worlds of the ten directions. These include knowing all kinds of other sentient beings as follows: if there is a mind of desire, knowing as it truly is there is a mind of desire; if there is a mind free from desire, knowing as it truly is there is a mind free from desire; if there is a mind of aversion, knowing as it truly is there is a mind of aversion; if there is a mind free from aversion, knowing as it truly is there is a mind free from aversion; if there is a mind of doubt, knowing as it truly is there is a mind of doubt; if there is a mind free from doubt, knowing as it truly is there is a mind free from doubt; if there is a mind of craving, knowing as it truly is there is a mind of craving; if there is a mind free from craving, knowing as it truly is there is a mind free from craving; if there is a mind of clinging, knowing as it truly is there is a mind of clinging; if there is a mind free from clinging, knowing as it truly is there is a mind free from clinging; if the mind is concentrated, knowing as it truly is the mind is concentrated; if the mind is scattered, knowing as it truly is the mind is scattered; if the mind is narrow, knowing as it truly is the mind is narrow; if the mind is expansive, knowing as it truly is the mind is expansive; if the mind is stirring, knowing as it truly is the mind is stirring; if the mind is settling, knowing as it truly is the mind is settling; if the mind is tranquil, knowing as it truly is the mind is tranquil; if the mind is not tranquil, knowing as it truly is the mind is not tranquil; if the mind is agitated, knowing as it truly is the mind is agitated; if the mind is not agitated, knowing as it truly is the mind is not agitated; if the mind is concentrated in absorption, knowing as it truly is the mind is concentrated in absorption; if the mind is not concentrated in absorption, knowing as it truly is the mind is not concentrated in absorption; if the mind is liberated, knowing as it truly is the mind is liberated; if the mind is not liberated, knowing as it truly is the mind is not liberated; if the mind is defiled, knowing as it truly is the mind is defiled; if the mind is undefiled, knowing as it truly is the mind is undefiled; if the mind is disturbed, knowing as it truly is the mind is disturbed; if the mind is undisturbed, knowing as it truly is the mind is undisturbed; if there is a lofty mind, knowing as it truly is there is a lofty mind; if there is no lofty mind, knowing as it truly is there is no lofty mind.
Shariputra, although that great Bodhisattva thus fully manifests the wisdom of knowing others’ minds, they are not proud, not attached to the nature of the supernormal power of knowing others’ minds, not attached to the activity of the supernormal power of knowing others’ minds, not attached to the ability to attain that supernormal power of knowing others’ minds; with regard to both attachment and non-attachment, they are not attached at all. Why? Shariputra, because that great Bodhisattva has attained the emptiness-nature of all dharmas, the separateness-nature of self-nature, and the originally-unobtainable-nature of self-nature. Shariputra, that great Bodhisattva does not give rise to this thought: “I am now manifesting and developing the supernormal power of knowing others’ minds to bring joy to myself and joy to others; they only give rise to the thought aimed at attaining the knowledge of all knowledge.”
Shariputra, thus is how the great Bodhisattva, when practicing the Prajnaparamita, manifests and develops the Perfection of the Supernormal Power of Knowing Others’ Minds.
Shariputra addressed the Buddha:
World-Honored One, how does a great Bodhisattva, when practicing the Prajnaparamita, manifest and develop the Perfection of the Supernormal Power of Recollecting Past Lives?
The Buddha said to Elder Shariputra:
Shariputra, there is a great Bodhisattva who, using the supernormal power of recollecting past lives, can know as it truly is the past deeds of all sentient beings throughout innumerable worlds of the ten directions. These include recollecting past events according to thought – either one’s own or others’ – one mind, ten minds, a hundred minds, a thousand minds, many thousands of minds; or again recollecting past events, one day, ten days, a hundred days, a thousand days, many hundreds of thousands of days; or again recollecting past events, one month, ten months, a hundred months, a thousand months, many hundreds of thousands of months; or again recollecting past events, one year, ten years, a hundred years, a thousand years, many hundreds of thousands of years; or again recollecting past events, one eon, ten eons, a hundred eons, a thousand eons, many hundreds of thousands of eons, up to immeasurable and innumerable hundreds of thousands of tens of millions of billions of eons; or again recollecting past events such as: at this time, in this place, with this name, with this family name, with this livelihood, of this species, eating this food, dwelling this long, with this age, living this long, experiencing this happiness, enduring this suffering; dying from that place and being born in this place, dying from this place and being born in that place; having such an appearance, such a voice; past events, whether in brief or in detail, whether one’s own or others’, can all be recalled.
Shariputra, although that great Bodhisattva thus fully manifests the wisdom of recollecting past lives, they are not proud, not attached to the nature of the supernormal power of recollecting past lives, not attached to the activity of the supernormal power of recollecting past lives, not attached to the ability to attain that supernormal power of recollecting past lives; with regard to both attachment and non-attachment, they are not attached at all. Why? Shariputra, because that great Bodhisattva has attained the emptiness-nature of all dharmas, the separateness-nature of self-nature, and the originally-unobtainable-nature of self-nature. Shariputra, that great Bodhisattva does not give rise to this thought: “I am now manifesting and developing the supernormal power of recollecting past lives to bring joy to myself and joy to others; they only give rise to the thought aimed at attaining the knowledge of all knowledge.”
Shariputra, thus is how the great Bodhisattva, when practicing the Prajnaparamita, manifests and develops the Perfection of the Supernormal Power of Recollecting Past Lives.
Shariputra addressed the Buddha:
World-Honored One, how does a great Bodhisattva, when practicing the Prajnaparamita, manifest and develop the Perfection of the Supernormal Power of Divine Sight?
The Buddha said to Elder Shariputra:
Shariputra, there is a great Bodhisattva who, using the supremely pure supernormal power of divine sight – surpassing the eyes of devas and humans – can see as it truly is all kinds of colors and forms of all sentient and non-sentient beings throughout innumerable worlds of the ten directions. These include seeing and knowing all kinds of colors and forms at the time of birth, at the time of death – beautiful or coarse, better or worse – the good and evil paths of all kinds of sentient beings; thereby also knowing the various rebirths received by sentient beings according to the force of their karma. There are sentient beings who accomplish virtuous bodily conduct, virtuous verbal conduct, and virtuous mental conduct; who praise the noble and holy ones; who see causes and conditions correctly; when their body breaks down and life ends, they will be born on the good paths, either born in the heavens or born in the human realm, enjoying various pure and uplifting joys.
There are sentient beings who engage in evil bodily conduct, engage in evil verbal conduct, engage in evil mental conduct; who slander the noble and holy ones, who see causes and conditions incorrectly; when their body breaks down and life ends, they will fall into the evil destinations, either born in hell, or born among animals, or born among hungry ghosts, or born in a borderland that is lowly, foul, and evil; among those kinds of sentient beings they must endure extreme suffering.
According to the various types of karma of sentient beings, the different fruits received are all known as they truly are.
Shariputra, although that great Bodhisattva thus fully accomplishes all the wondrous functions of the divine eye, they are not proud, not attached to the nature of the supernormal power of divine sight, not attached to the activity of the supernormal power of divine sight, not attached to the ability to attain that supernormal power of divine sight; with regard to both attachment and non-attachment, they are not attached at all. Why? Shariputra, because that great Bodhisattva has attained the emptiness-nature of all dharmas, the separateness-nature of self-nature, and the originally-unobtainable-nature of self-nature. Shariputra, that great Bodhisattva does not give rise to this thought: “I am now manifesting and developing the supernormal power of divine sight to bring joy to myself and joy to others; they only give rise to the thought aimed at attaining the knowledge of all knowledge.”
Shariputra, thus is how the great Bodhisattva, when practicing the Prajnaparamita, manifests and develops the Perfection of the Supernormal Power of Divine Sight.
Shariputra again addressed the Buddha:
World-Honored One, how does a great Bodhisattva, when practicing the Prajnaparamita, manifest and develop the Perfection of the Supernormal Power of the Extinction of Outflows?
The Buddha said to Elder Shariputra:
Shariputra, there is a great Bodhisattva who, using the supernormal power of the extinction of outflows, can know as it truly is whether the outflows and afflictions of all sentient beings throughout innumerable worlds of the ten directions – whether one’s own or others’ – are exhausted or not. That supernormal power, relying upon the diamond-like absorption, severs the accumulated karmic obstructions, and only then becomes completely fulfilled. When attaining the stage of the non-retrogressing Bodhisattva, all outflows and afflictions are called exhausted, because they ultimately no longer arise. The Bodhisattva who attains this supernormal power of the extinction of outflows will no longer fall to the level of Shravakas or Pratyekabuddhas, but only heads toward supreme enlightenment, because no other kind of benefit is sought.
Shariputra, although that great Bodhisattva thus fully manifests the wisdom of the extinction of outflows, they are not proud, not attached to the nature of the supernormal power of the extinction of outflows, not attached to the activity of the supernormal power of the extinction of outflows, not attached to the ability to attain that supernormal power of the extinction of outflows; with regard to both attachment and non-attachment, they are not attached at all. Why? Shariputra, because that great Bodhisattva has attained the emptiness-nature of all dharmas, the separateness-nature of self-nature, and the originally-unobtainable-nature of self-nature. Shariputra, that great Bodhisattva does not give rise to this thought: “I am now manifesting and developing the supernormal power of the extinction of outflows to bring joy to myself and joy to others; they only give rise to the thought aimed at attaining the knowledge of all knowledge.”
Shariputra, thus is how the great Bodhisattva, when practicing the Prajnaparamita, manifests and develops the Perfection of the Supernormal Power of the Extinction of Outflows.
Thus, Shariputra, the great Bodhisattvas, when practicing the Prajnaparamita, are able to fully and purely complete the six supernormal-power perfections. Because these six supernormal powers are fully and purely completed, they immediately attain the fulfillment of the knowledge of all knowledge – that is, the knowledge of all and the knowledge of all aspects.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the Perfection of Generosity, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the mind of helping nor the mind of greed arises.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the Perfection of Pure Precepts, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the mind of upholding precepts nor the mind of breaking precepts arises.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the Perfection of Patience, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the mind of lovingkindness and compassion nor the mind of anger arises.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the Perfection of Diligence, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the mind of diligence nor the mind of laziness arises.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the Perfection of Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the mind of
tranquility nor the mind of distraction arises.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, returns to abiding in the Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the mind of wisdom nor the mind of ignorance arises.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity and Pure Precepts, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, nor breaking precepts arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity and Patience, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, lovingkindness and compassion, nor anger arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity and Diligence, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, diligence, nor laziness arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts and Patience, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, lovingkindness and compassion, nor anger arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts and Diligence, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, diligence, nor laziness arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Patience and Diligence, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of lovingkindness and compassion, anger, diligence, nor laziness arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Patience and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of lovingkindness and compassion, anger, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Patience and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of lovingkindness and compassion, anger, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Diligence and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of diligence, laziness, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Diligence and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of diligence, laziness, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Meditation and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, and Patience, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, lovingkindness and compassion, nor anger arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, and Diligence, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, diligence, nor laziness arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Patience, and Diligence, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, lovingkindness and compassion, anger, diligence, nor laziness arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Patience, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, lovingkindness and compassion, anger, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Patience, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, lovingkindness and compassion, anger, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Diligence, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, diligence, laziness, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Diligence, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, diligence, laziness, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Patience, and Diligence, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, lovingkindness and compassion, anger, diligence, nor laziness arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Patience, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, lovingkindness and compassion, anger, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Patience, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, lovingkindness and compassion, anger, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Diligence, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, diligence, laziness, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Diligence, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, diligence, laziness, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Patience, Diligence, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of lovingkindness and compassion, anger, diligence, laziness, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Patience, Diligence, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of lovingkindness and compassion, anger, diligence, laziness, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Patience, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of lovingkindness and compassion, anger, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Diligence, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of diligence, laziness, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Patience, and Diligence, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, lovingkindness and compassion, anger, diligence, nor laziness arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Patience, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, lovingkindness and compassion, anger, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Patience, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, lovingkindness and compassion, anger, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Diligence, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, diligence, laziness, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Diligence, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, diligence, laziness, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Patience, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, lovingkindness and compassion, anger, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Diligence, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, diligence, laziness, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Patience, Diligence, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, lovingkindness and compassion, anger, diligence, laziness, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Patience, Diligence, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, lovingkindness and compassion, anger, diligence, laziness, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Patience, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, lovingkindness and compassion, anger, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Diligence, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, diligence, laziness, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Patience, Diligence, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of lovingkindness and compassion, anger, diligence, laziness, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Patience, Diligence, and Meditation, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, lovingkindness and compassion, anger, diligence, laziness, tranquility, nor distraction arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Patience, Diligence, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, lovingkindness and compassion, anger, diligence, laziness, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Diligence, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, diligence, laziness, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Patience, Diligence, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, lovingkindness and compassion, anger, diligence, laziness, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of upholding precepts, breaking precepts, lovingkindness and compassion, anger, diligence, laziness, tranquility, distraction, wisdom, nor ignorance arise.
Furthermore, Shariputra, there is a great Bodhisattva who, when practicing the Prajnaparamita, abides in the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, and thereby purifies the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, neither the minds of helping, greed, upholding precepts, breaking precepts, lovingkindness and compassion, anger, diligence, laziness, tranquility, distraction, wisdom, nor ignorance arise.
Thus, Shariputra, the great Bodhisattvas, when practicing the Prajnaparamita, abiding in the six Perfections, purify the knowledge of all and the knowledge of all path-aspects. Because of ultimate emptiness, there is no going or coming; no generosity, no greed – for these are only provisional manifestations; no pure precepts, no precept-breaking – for these are only provisional manifestations; no patience, no anger – for these are only provisional manifestations; no diligence, no laziness – for these are only provisional manifestations; no meditation, no distraction – for these are only provisional manifestations; no wisdom, no ignorance – for these are only provisional manifestations.
That great Bodhisattva is not attached to the direction of going forward, nor to the direction of not going forward; not attached to having crossed over, nor to not having crossed over; not attached to generosity, not attached to greed; not attached to pure precepts, not attached to precept-breaking; not attached to patience, not attached to anger; not attached to diligence, not attached to laziness; not attached to meditation, not attached to distraction; not attached to wisdom, not attached to ignorance.
Shariputra, that great Bodhisattva at that very moment also does not cling to the generous person, does not cling to the greedy person, does not cling to the precept-keeper, does not cling to the precept-breaker, does not cling to the patient person, does not cling to the angry person, does not cling to the diligent person, does not cling to the lazy person, does not cling to the meditating person, does not cling to the distracted person, does not cling to the wise person, does not cling to the ignorant person.
Shariputra, that great Bodhisattva at that very moment, with regard to both clinging and non-clinging, is also completely without clinging. Why? Shariputra, because that great Bodhisattva has attained the ultimate emptiness of all dharmas.
Shariputra, that great Bodhisattva at that very moment is not attached to blame and rebuke, not attached to praise, not attached to harm, not attached to benefit, not attached to contempt, not attached to reverence. Why? Shariputra, because that great Bodhisattva has attained the ultimate non-arising of all dharmas; because within the dharma of non-arising, there is no dharma of blame and rebuke or praise; there is no dharma of harm or benefit; there is no dharma of contempt or reverence.
Shariputra, that great Bodhisattva at that very moment is not attached to the act of blame and rebuke, not attached to the act of praise, not attached to the act of harm, not attached to the act of benefit, not attached to the act of contempt, not attached to the act of reverence. Why? Shariputra, because that great Bodhisattva has attained the self-nature emptiness of all dharmas; because within self-nature emptiness, there is no act of blaming and scolding or praising; because there is no act of harm or benefit; there is no act of contempt or reverence.
Shariputra, that great Bodhisattva at that very moment, with regard to both attachment and non-attachment, is also completely without attachment. Why? Shariputra, because that great Bodhisattva, practicing the Prajnaparamita, permanently severs all attachment and non-attachment.
Thus, Shariputra, when the great Bodhisattvas practice the Prajnaparamita, the merits they attain are very lofty, very precious, and inconceivable; no Shravaka or Pratyekabuddha whatsoever can attain them.
Shariputra, once that great Bodhisattva’s merits have been fulfilled in this way, they further use the supremely excellent Giving, Kind Speech, Beneficial Action, and Joint Effort to bring full accomplishment to sentient beings; and further use firm, vigorous, and diligent great vows to purify Buddha-lands. Thereby they quickly attain the supreme enlightenment that is sought.
Shariputra, the great Bodhisattvas, when practicing the Prajnaparamita, give rise to an equal mind toward all sentient beings – whether inferior, superior, good, or bad. That great Bodhisattva, having given rise to an equal mind toward sentient beings, further gives rise to a mind of bringing benefit and happiness. That great Bodhisattva, having given rise to a mind of bringing benefit and happiness to sentient beings, attains equality with regard to the natures of all dharmas. That great Bodhisattva, having attained equality with regard to the natures of all dharmas, is able to establish all sentient beings everywhere within the equality of the natures of all dharmas and to do great benefit.
Shariputra, because of this cause and condition, that great Bodhisattva, here in the present dharmas, is jointly guarded and kept in mind by all the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones throughout the ten directions; is also jointly praised by all the assemblies of great Bodhisattvas throughout the ten directions; is also revered and loved by all Shravakas, Pratyekabuddhas, and practitioners of pure conduct; and is also reverently venerated, offered to, shown respect, and praised by all devas, humans, and asuras throughout the world.
Shariputra, because of this cause and condition, that great Bodhisattva – wherever they are born – the eyes never see unpleasant forms, the ears never hear unpleasant sounds, the nose never smells unpleasant odors, the tongue never tastes unpleasant flavors, the body never contacts unpleasant sensations, the mind never holds onto unwanted dharmas.
Shariputra, because of this cause and condition, the merits attained by that great Bodhisattva are very many and very excellent, until attaining supreme enlightenment, always without retrogression.
While the Buddha was expounding upon the supremely excellent merits of this deep Prajnaparamita, at this dharma assembly immeasurable great monk-assemblies rose from their seats, each holding various kinds of new, clean, and precious robes, and offered them to the World-Honored One; having offered them, they all gave rise to the mind seeking supreme enlightenment.
At that time, the World-Honored One immediately smiled, emitting various kinds of multi-colored light rays from the white hair between his eyebrows.
At that moment, the Venerable Ananda rose from his seat, covered his left shoulder, knelt his right knee on the ground, placed his palms together in reverence, and addressed the Buddha:
World-Honored One, for what reason do you smile in this way?
For the Buddhas do not smile without reason. I humbly entreat the World-Honored One to compassionately explain.
The Buddha said to Ananda:
These immeasurable monks, rising from their seats, will, from this point forward, in sixty-one eons, in the “Tinh Dụ” (Star and Meteor) Kalpa, all attain Buddhahood, all sharing the same title: Great Banner Marks Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Man, Trainer of Men, Teacher of Gods and Men, Buddha, Bhagavan. Those monks, upon dying from this place, will be born in the Buddha-land of the Immovable One in the eastern direction; in that Buddha-land, they will always diligently cultivate pure conduct.
At this time, there were also sixty hundred thousand assemblies of celestial sons who, having heard the Buddha expound upon the supremely excellent merits and benefits of this deep Prajnaparamita, all gave rise to the mind seeking supreme enlightenment. The World-Honored One gave them a prediction: they will, in the dharma assembly of the Tathagata Maitreya, leave home life with pure faith and diligently cultivate pure conduct. The Tathagata Maitreya will give them a prediction that they will all attain supreme enlightenment, turn the wheel of dharma, transform and liberate immeasurable sentient beings, causing them all to attain the Nirvana of eternal bliss.
At that time, all those assembled here, by the supernatural power of the Buddha, all saw the Buddhas and World-Honored Ones and their assemblies in thousands of Buddha-lands throughout the ten directions, the magnificently meritorious and supremely wondrous adornments of those Buddha-lands. At that moment, they perceived that in this world of Endurance, the meritorious adornments here are all incomparable.
At that time, at this assembly, immeasurable hundreds of thousands of sentient beings all made this vow: “We wish that with all the pure karma we have cultivated, we may be reborn in those Buddha-lands.”
At that time, the World-Honored One, knowing their minds and vows, again smiled, emitting various kinds of multi-colored light rays from between his eyebrows. At this point, Ananda rose from his seat and reverently asked the Buddha about the reason for smiling.
The Buddha said to Ananda:
Do you now see the immeasurable hundreds of thousands of sentient beings who rose from their seats?
Ananda addressed the Buddha:
Yes, I do see them.
The Buddha said to Ananda:
Those sentient beings, when their lifespans here are exhausted, according to their karmic forces, will all be reborn in those Buddha-lands. In those Buddha-lands, they will all cultivate the Bodhisattva practices, until attaining supreme enlightenment. Wherever they are born, they will never be far from the Buddha; always reverently making offerings, showing respect, and offering praise; diligently cultivating the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; abiding in inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, boundless emptiness, scattered emptiness, non-transforming emptiness, emptiness of essential nature, emptiness of self-mark, emptiness of common marks, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of own-nature, emptiness of non-nature of own-nature; abiding in suchness, the dharma realm, dharma nature, the non-deceptive nature, the unchanging nature, the nature of equality, the nature apart from birth, fixed dharma, abiding dharma, true actuality, the realm of space, the inconceivable realm; always cultivating the four foundations of mindfulness, four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, noble eightfold path; abiding in the Noble Truths of Suffering, Origination, Cessation, and Path; cultivating the four dhyanas, four immeasurables, four formless absorptions; cultivating the eight liberations, eight mastery bases, nine successive absorptions, ten totality bases; cultivating the liberation doors of Emptiness, Signlessness, and Wishlessness; cultivating all dharani gateways and samadhi gateways; cultivating the practices of the Great Bodhisattva stages; cultivating the five eyes and six supernormal powers; cultivating the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, and the eighteen unshared dharmas of the Buddha; cultivating non-forgetfulness and the always-equanimous nature; cultivating the knowledge of all, the knowledge of paths, the knowledge of all aspects, and the practices of the Great Bodhisattva – all those cultivations having been fulfilled, they will simultaneously attain Buddhahood all sharing the same title: Adornment King Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Man, Trainer of Men, Teacher of Gods and Men, Buddha, Bhagavan.
– o0o –
End Of Volume 9