THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
Fifteenth Assembly, Volume 591
The Chapter on Dhyāna Pāramitā (1)
Thus have I heard:
At one time, the World-Honored One was together with a great assembly of one thousand two hundred and fifty bhikṣus on Vulture Peak Mountain, in the city of Rājagṛha.
At that time, Venerable Śāriputra addressed the Buddha:
“World-Honored One, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, how should one practice Dhyāna-pāramitā?”
At that time, the World-Honored One said to Śāriputra:
“Śāriputra, if a Great Bodhisattva wishes to attain the unsurpassed perfect enlightenment, first he should enter the first dhyāna. Having entered the first dhyāna in this way, he should think thus: ‘From beginningless birth and death until now, I have always entered such dhyāna, accomplished what should be done, and brought body and mind into stillness; therefore, I have received benefits from this dhyāna. Now I should again accomplish what should be done. This is the foundation upon which all virtues depend.’
“Next, he should enter the second dhyāna. Having entered the second dhyāna in this way, the Bodhisattva should think: ‘From beginningless birth and death until now, I have always entered such dhyāna, accomplished what should be done, and brought body and mind into stillness; therefore, I have received benefits from this dhyāna. Now I should again accomplish what should be done. This is the foundation upon which all virtues depend.’
“Next, he should enter the third dhyāna. Having entered the third dhyāna in this way, the Bodhisattva should think: ‘From beginningless birth and death until now, I have always entered such dhyāna, accomplished what should be done, and brought body and mind into stillness; therefore, I have received benefits from this dhyāna. Now I should again accomplish what should be done. This is the foundation upon which all virtues depend.’ Next, he should enter the fourth dhyāna. Having entered the fourth dhyāna in this way, he should think: ‘From beginningless birth and death until now, I have always entered such dhyāna, accomplished what should be done, and brought body and mind into stillness; therefore, I have received benefits from this dhyāna. Now I should again accomplish what should be done. This is the foundation upon which all virtues depend.’
“Having entered the four dhyānas in this way, the Great Bodhisattva should further contemplate: ‘These four dhyānas have great beneficence toward all Great Bodhisattvas and are also the basis upon which all Great Bodhisattvas rely. That is, when they are about to attain unsurpassed perfect enlightenment, all Great Bodhisattvas successively enter these four dhyānas. Having entered these four dhyānas in this way, relying on the fourth dhyāna, they manifest the five supernormal powers, defeat the armies of Māra, and accomplish unsurpassed enlightenment.’
“This Great Bodhisattva should think: ‘In the past, all Great Bodhisattvas cultivated Dhyāna-pāramitā; I should also cultivate it. In the past, all Great Bodhisattvas learned Dhyāna-pāramitā; I should also learn it. In the past, all Great Bodhisattvas relied upon Dhyāna-pāramitā and, according to their aspirations, manifested Prajñā-pāramitā; I should also rely upon Dhyāna-pāramitā in this way and, according to my aspirations, manifest Prajñā-pāramitā.’
“Furthermore, Śāriputra, all Great Bodhisattvas rely upon the fourth dhyāna as an expedient means to approach Correct Nature Free from Birth and realize true suchness, abandoning the nature of ordinary beings. All Great Bodhisattvas rely upon the fourth dhyāna as an expedient means to produce the vajra-like samādhi, eliminate all outflows, and attain the wisdom of the Tathāgata. Therefore, you should know that the fourth dhyāna has great beneficence toward all Great Bodhisattvas. It enables all Great Bodhisattvas first to enter Correct Nature Free from Birth, realize true suchness, abandon the nature of ordinary beings, and ultimately attain the unsurpassed perfect enlightenment they seek. For this reason, all Great Bodhisattvas constantly enter the fourth dhyāna. Thus, although they enter these four dhyānas, all Great Bodhisattvas do not cling to the bliss of the four dhyānas, nor even to the excellent and superior places of existence resulting from their equal fruition.
“Furthermore, Śāriputra, all Great Bodhisattvas abide in these four kinds of dhyāna as superior expedient means for guiding all virtues. In this way, relying on the fourth dhyāna, all Great Bodhisattvas give rise to the perception of the Limitless Space Realm and proceed to the samādhi of the Limitless Space Realm. In this way, relying on the samādhi of the Limitless Space Realm, all Great Bodhisattvas give rise to the perception of the Limitless Consciousness Realm and proceed to the samādhi of the Limitless Consciousness Realm.
“In this way, relying on the samādhi of the Limitless Consciousness Realm, all Great Bodhisattvas give rise to the perception of the Nothing Whatsoever Realm and proceed to the samādhi of the Nothing Whatsoever Realm.
“In this way, relying on the samādhi of the Nothing Whatsoever Realm, all Great Bodhisattvas give rise to the perception of the Neither Perception nor Non-Perception Realm and proceed to the samādhi of Neither Perception nor Non-Perception.
“Although entering the four formless absorptions, all Great Bodhisattvas are not defiled by the four formless absorptions, nor by the excellent and superior places of rebirth resulting from these absorptions.
At that time, Śāriputra said to the Buddha:
“World-Honored One, what meaning do the Great Bodhisattvas contemplate that, although they are capable of entering the samādhi of cessation of feeling and perception, they nevertheless do not enter it?”
At that time, the Buddha said to Śāriputra:
“The Great Bodhisattvas fear falling into the states of Śrāvakas and Pratyekabuddhas, and therefore do not enter the samādhi of cessation of feeling and perception. They do not become attached to the peaceful bliss of this samādhi, rejoicing in attaining the fruit of an arhat or the fruit of a Pratyekabuddha and then entering parinirvāṇa.
“The Great Bodhisattvas contemplate such matters; although they are capable of entering the samādhi of cessation of feeling and perception, they do not enter it.”
Śāriputra then said to the Buddha:
“World-Honored One, it is truly rare that the Great Bodhisattvas are able to accomplish such difficult deeds! That is, although they enter such samādhis, they are not attached to these samādhis. Although they enter such samādhis and produce such superior functions, they do not become separated from defilements.”
The Buddha said:
“Śāriputra, just as you have said, it is truly rare that the Great Bodhisattvas are able to accomplish such difficult deeds!
“Furthermore, Śāriputra, it is extremely rare that the Great Bodhisattvas are like this: although they enter the four kinds of dhyāna and the peaceful, blissful four formless absorptions, they neither become attached nor become separated from attachment. Now I shall briefly explain this through an analogy so that you may fully understand this meaning.
“Suppose there is a person born in this continent of Jambudvīpa. Although this person has not yet become free from desire in the Desire Realm, he is able to travel to the northern continent of Uttarakuru. There, he sees women who are not bound by constraints, whose appearances are beautiful and upright, and who move about freely. He also sees that the clothing and ornaments of that continent are beautifully adorned and are produced from trees. He sees that the fragrant rice of that continent, with delicious and sweet flavor, grows naturally without cultivation.
“He further sees that wherever one touches in that continent, various extremely beautiful jewels appear, and the people there freely use such things according to their wishes. While using them, they have no attachment whatsoever. After using them, they cast them aside without regret. Although this person from Jambudvīpa has not yet become free from desire, when he sees all these wonderful things, he does not become greedy or attached, but casts them aside and returns. Therefore, one should know that this person is extremely rare.
“In the same way, although they enter the four dhyānas and the peaceful, blissful four formless absorptions, having seen the arising of superior, peaceful, subtle, and wondrous virtues therein, the Great Bodhisattvas do not become infatuated. Instead, they return to the Desire Realm and, through skillful means, rely on a body within the Desire Realm to diligently cultivate and learn generosity, pure morality, patience, vigor, dhyāna, and Prajñā-pāramitā.
“They diligently cultivate contemplation of the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, supreme meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness.
“They diligently cultivate contemplation of suchness of all phenomena, the Dharma Realm, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature free from birth, the determined nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm.
“They diligently cultivate contemplation of ignorance conditioning formations, formations conditioning consciousness, consciousness conditioning name-and-form, name-and-form conditioning the six sense bases, the six sense bases conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning grasping, grasping conditioning existence, existence conditioning birth, and birth conditioning aging and death.
“They diligently cultivate contemplation that because ignorance ceases, formations cease; because formations cease, consciousness ceases; because consciousness ceases, name-and-form ceases; because name-and-form ceases, the six sense bases cease; because the six sense bases cease, contact ceases; because contact ceases, feeling ceases; because feeling ceases, craving ceases; because craving ceases, grasping ceases; because grasping ceases, existence ceases; because existence ceases, birth ceases; because birth ceases, aging and death cease.
“They diligently cultivate contemplation of the Noble Truth of suffering: suffering, emptiness, impermanence, and non-self.
“They diligently cultivate contemplation of the Noble Truth of the origin of suffering: cause, accumulation, arising, and condition.
“They diligently cultivate contemplation of the Noble Truth of cessation: cessation, purity, wondrousness, and freedom.
“They diligently cultivate contemplation of the Noble Truth of the path: path, suchness, practice, and emergence.
“They diligently cultivate contemplation of the four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity.
“They diligently 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 eightfold noble path.
“They diligently cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten universal bases.
“They diligently cultivate the liberation gateways of emptiness, signlessness, and wishlessness.
“They diligently cultivate the wisdom levels of purity of insight, lineage, the eighth stage, complete vision, diminishing desire, freedom from desire, what has been accomplished, Pratyekabuddha, Bodhisattva, and Tathāgata.
“They diligently cultivate the stages of Joy, Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud.
“They diligently cultivate all dhāraṇī gateways and all samādhi gateways.
“They diligently cultivate the purification of the five kinds of eyes and the six supernatural powers.
“They diligently cultivate the ten powers of the Tathāgata, the four fearlessnesses, and the four unobstructed knowledges.
“They diligently cultivate great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha.
“They diligently cultivate the thirty-two marks of a Great Being and the eighty excellent characteristics.
“They diligently cultivate the quality of not forgetting phenomena and the nature of always abiding in equanimity.
“They diligently cultivate the wisdom of omniscience, the wisdom of the modes of the path, and the wisdom of all modes.
“They diligently cultivate discriminative wisdom.
“They perfect the skillful wisdoms of the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha enlightenment.
“They diligently cultivate all practices of Great Bodhisattvas.
“They diligently cultivate the unsurpassed perfect enlightenment of all Buddhas and also encourage sentient beings to cultivate wholesome teachings.
“Such deeds are exceedingly rare.”
At that time, Śāriputra addressed the Buddha:
“Reverend World-Honored One, for what reason does the Tathāgata, the Worthy One, the Perfectly Enlightened One, promise that the great Bodhisattvas may abandon the peaceful and blissful state of supreme concentration and return again to take up inferior bodies in the Desire Realm?”
At that time, the World-Honored One said to Śāriputra:
“Śāriputra, such is the Dharma of all Buddhas; they do not allow the assembly of great Bodhisattvas to be born among the long-lived heavenly beings. Why? Śāriputra, do not think that when the assembly of great Bodhisattvas is born among the long-lived heavenly beings, they become separated from the practice of Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, Prajñā-pāramitā, and the countless other factors conducive to Bodhi. It is only because, in that place, attaining the unsurpassed perfect enlightenment that they have aspired to would be delayed; therefore, the Tathāgata, the Worthy One, the Perfectly Enlightened One, allows the assembly of great Bodhisattvas to abandon the peaceful and blissful state of supreme concentration and return again to take up inferior bodies in the Desire Realm, while not allowing the assembly of great Bodhisattvas born among the long-lived heavenly beings to lose their original vows.”
At that time, Śāriputra immediately said to the Buddha:
“Reverend World-Honored One, the great Bodhisattvas are truly rare and are able to accomplish what is difficult! That is, they abandon the peaceful and blissful supreme concentration and return again to take up inferior and impure bodies. It is like a person who has not yet abandoned sensual desire and defilement, seeing a noble woman in a deserted forest, whose appearance is graceful, beautiful, and extremely lovable. Although that person sees all the attractive features of her body, because he has subdued his mind, he does not act recklessly. Later, in another place, he sees a woman whose appearance is ugly, filthy, lowly, and inferior, and that person then gives rise to attachment and acts recklessly. Likewise, although the assembly of great Bodhisattvas constantly abides in the four kinds of meditative absorptions and the four formless concentrations, which are peaceful and wondrous, they are able to cast them aside and return again to take up inferior bodies filled with various impurities in the Desire Realm. Therefore, they are exceedingly rare and accomplish what is difficult.”
At that time, the Buddha said to Śāriputra:
“Śāriputra, when the assembly of great Bodhisattvas abandons the superior states and takes birth in bodies of the Desire Realm, you should know that this is skillful means! Why? Śāriputra, these great Bodhisattvas, seeking the unsurpassed perfect enlightenment, relinquish the bodies of the superior states and return again to be born in the Desire Realm, generating wholesome intentions through skillful means. Although they contemplate that the nature of the aggregate of form is permanent or impermanent and cannot be apprehended, and although they contemplate that the nature of the aggregates of feeling, perception, formations, and consciousness is permanent or impermanent and cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the aggregate of form is pleasant or unpleasant and cannot be apprehended, and although they contemplate that the nature of feeling, perception, formations, and consciousness as pleasant or unpleasant cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the aggregate of form is self or not-self and cannot be apprehended, and although they contemplate that the nature of feeling, perception, formations, and consciousness as self or not-self cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the aggregate of form is pure or impure and cannot be apprehended, and although they contemplate that the nature of feeling, perception, formations, and consciousness as pure or impure cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the aggregate of form is empty or not empty and cannot be apprehended, and although they contemplate that the nature of feeling, perception, formations, and consciousness as empty or not empty cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the aggregate of form is characterized or without characteristics and cannot be apprehended, and although they contemplate that the nature of feeling, perception, formations, and consciousness as characterized or without characteristics cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the aggregate of form is with aspiration or without aspiration and cannot be apprehended, and although they contemplate that the nature of feeling, perception, formations, and consciousness as with aspiration or without aspiration cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the aggregate of form is separated or not separated and cannot be apprehended, and although they contemplate that the nature of feeling, perception, formations, and consciousness as separated or not separated cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the aggregate of form is peaceful or not peaceful and cannot be apprehended, and although they contemplate that the nature of feeling, perception, formations, and consciousness as peaceful or not peaceful cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is permanent or impermanent and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as permanent or impermanent cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is pleasant or unpleasant and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as pleasant or unpleasant cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is self or not-self and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as self or not-self cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is pure or impure and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as pure or impure cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is empty or not empty and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as empty or not empty cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is characterized or without characteristics and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as characterized or without characteristics cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is with aspiration or without aspiration and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as with aspiration or without aspiration cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is separated or not separated and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as separated or not separated cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the eye faculty is peaceful or not peaceful and cannot be apprehended, and although they contemplate that the nature of the ear, nose, tongue, body, and mind faculties as peaceful or not peaceful cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is permanent or impermanent and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as permanent or impermanent cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is pleasant or unpleasant and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as pleasant or unpleasant cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is self or not-self and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as self or not-self cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is pure or impure and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as pure or impure cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is empty or not empty and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as empty or not empty cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is characterized or without characteristics and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as characterized or without characteristics cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is with aspiration or without aspiration and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as with aspiration or without aspiration cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is separated or not separated and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as separated or not separated cannot be apprehended, they do not abandon the wisdom of omniscience.
Although they contemplate that the nature of the form realm is peaceful or not peaceful and cannot be apprehended, and although they contemplate that the nature of sound, smell, taste, touch, and dharma realms as peaceful or not peaceful cannot be apprehended, they do not abandon the wisdom of omniscience.”
Although one contemplates that the nature of the eye-consciousness realm as permanent or impermanent cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as permanent or impermanent also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the eye-consciousness realm as pleasant or unpleasant cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as pleasant or unpleasant also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the eye-consciousness realm as self or non-self cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as self or non-self also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the eye-consciousness realm as pure or impure cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as pure or impure also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the eye-consciousness realm as empty or not empty cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as empty or not empty also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the eye-consciousness realm as having marks or without marks cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as having marks or without marks also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the eye-consciousness realm as having wishes or without wishes cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as having wishes or without wishes also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the eye-consciousness realm as detached or not detached cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as detached or not detached also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the eye-consciousness realm as quiescent or not quiescent cannot be grasped, and contemplates that the nature of the ear, nose, tongue, body, and mind consciousness realms as quiescent or not quiescent also cannot be grasped, one does not abandon the wisdom of All-Knowing.
Although one contemplates that the nature of eye contact as permanent or impermanent cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as permanent or impermanent also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of eye contact as pleasant or unpleasant cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as pleasant or unpleasant also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of eye contact as self or non-self cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as self or non-self also cannot be grasped, one does not relinquish the wisdom of All-Knowing. Although one contemplates that the nature of eye contact as pure or impure cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as pure or impure also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of eye contact as empty or not empty cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as empty or not empty also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of eye contact as having marks or without marks cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as having marks or without marks also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of eye contact as having wishes or without wishes cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as having wishes or without wishes also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of eye contact as detached or not detached cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as detached or not detached also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of eye contact as quiescent or not quiescent cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as quiescent or not quiescent also cannot be grasped, one does not abandon the wisdom of All-Knowing.
Although one contemplates that the nature of the feelings arising dependent upon eye contact as permanent or impermanent cannot be grasped, and contemplates that the nature of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as permanent or impermanent also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the feelings arising dependent upon eye contact as pleasant or unpleasant cannot be grasped, and contemplates that the nature of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as pleasant or unpleasant also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the feelings arising dependent upon eye contact as self or non-self cannot be grasped, and contemplates that the nature of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as self or non-self also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the feelings arising dependent upon eye contact as pure or impure cannot be grasped, and contemplates that the nature of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as pure or impure also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the feelings arising dependent upon eye contact as empty or not empty cannot be grasped, and contemplates that the nature of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as empty or not empty also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the feelings arising dependent upon eye contact as having marks or without marks cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as having marks or without marks also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the wishes arising from the feelings dependent upon eye contact as having wishes or without wishes cannot be grasped, and contemplates that the nature of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as having wishes or without wishes also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the feelings arising dependent upon eye contact as detached or not detached cannot be grasped, and contemplates that the nature of ear, nose, tongue, body, and mind contact as detached or not detached also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the feelings arising dependent upon eye contact as quiescent or not quiescent cannot be grasped, and contemplates that the nature of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as quiescent or not quiescent also cannot be grasped, one does not abandon the wisdom of All-Knowing.
Although one contemplates that the nature of the earth element as permanent or impermanent cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as permanent or impermanent also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the earth element as pleasant or unpleasant cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as pleasant or unpleasant also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the earth element as self or non-self cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as self or non-self also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the earth element as pure or impure cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as pure or impure also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the earth element as empty or not empty cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as empty or not empty also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the earth element as having marks or without marks cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as having marks or without marks also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the earth element as having wishes or without wishes cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as having wishes or without wishes also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the earth element as detached or not detached cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as detached or not detached also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of the earth element as quiescent or not quiescent cannot be grasped, and contemplates that the nature of the water, fire, wind, space, and consciousness elements as quiescent or not quiescent also cannot be grasped, one does not abandon the wisdom of All-Knowing.
Although one contemplates that the nature of causes and conditions as permanent or impermanent cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and phenomena arising from conditions as permanent or impermanent also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of causes and conditions as pleasant or unpleasant cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and phenomena arising from conditions as pleasant or unpleasant also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of causes and conditions as self or non-self cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and phenomena arising from conditions as self or non-self also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of causes and conditions as pure or impure cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and phenomena arising from conditions as pure or impure also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of causes and conditions as empty or not empty cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and phenomena arising from conditions as empty or not empty also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of causes and conditions as having marks or without marks cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and phenomena arising from conditions as having marks or without marks also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of causes and conditions as having wishes or without wishes cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and phenomena arising from conditions as having wishes or without wishes also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of causes and conditions as detached or not detached cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and all phenomena arising from conditions as detached or not detached also cannot be grasped, one does not abandon the wisdom of All-Knowing. Although one contemplates that the nature of causes and conditions as quiescent or not quiescent cannot be grasped, and contemplates that the nature of equal and uninterrupted conditions, object conditions, dominant conditions, and phenomena arising from conditions as quiescent or not quiescent also cannot be grasped, one does not abandon the wisdom of All-Knowing.
At that time, Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāriputra:
“Venerable One, for what reason did the Tathāgata, the Worthy One, the Perfectly Enlightened One, permit the assembly of Great Bodhisattvas to enter the four meditations (dhyānas) and the four formless absorptions, but did not promise that the assembly of Great Bodhisattvas would remain long immersed in them?”
Venerable Śāriputra replied:
“Venerable One, do not say that the assembly of Great Bodhisattvas becomes attached to the four meditations and the four formless absorptions and thus is born among the long-lived gods, and that the Tathāgata, the Worthy One, the Perfectly Enlightened One, therefore does not permit the assembly of Great Bodhisattvas to remain long immersed in the four meditations and the four formless absorptions. Why? O Pūrṇa, if they are born in the Desire Realm, they will quickly perfect the wisdom of omniscience; but birth in the Form Realm or Formless Realm does not have this function.”
At that time, Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāriputra:
“Venerable One, the assembly of Bodhisattvas is exceedingly rare and accomplishes what is difficult to accomplish. That is, after Bodhisattvas abide in superior concentrations, they again relinquish them and accept inferior things. It is like a person who discovers a hidden treasure, takes precious jewels in his hand, and then throws them away. Later, upon seeing empty shells, that person reaches out his hand, takes them, and brings them home.
Likewise, the assembly of Great Bodhisattvas enters the four meditations and the four formless absorptions, which are peaceful and joyful, wandering or abiding according to their wishes. Afterwards, they cast them aside and are again born in the Desire Realm, accepting all kinds of inferior bodily and mental conditions, and relying on them to cultivate Giving, Pure Discipline, Patience, Diligence, Meditation, Prajñāpāramitā, and the countless other branches of enlightenment.
Seeing such a situation, the Buddha should allow the assembly of Great Bodhisattvas to be born among the long-lived gods for a long period of time in order to cultivate Giving, Pure Discipline, Patience, Diligence, Meditation, Prajñāpāramitā, and the countless other branches of enlightenment. Through this, they would quickly attain the wisdom of omniscience.”
At that time, Venerable Pūrṇa Maitrāyaṇīputra said to the Buddha:
“World-Honored One, by speaking such words to the World-Honored One, have I not thereby revealed that the Buddha is One Who Speaks Truth, One Who Speaks Dharma, and One Capable of teaching according to the Dharma?”
At that time, the Buddha said to Pūrṇa Maitrāyaṇīputra:
“O Pūrṇa, by speaking such words to Me, you have not thereby revealed that the Tathāgata is One Who Speaks Truth, One Who Speaks Dharma, and One Capable of teaching according to the Dharma. Why? O Pūrṇa, if these Bodhisattvas are born among the long-lived gods, they will be unable to cultivate such merits and will be unable to quickly attain the wisdom of omniscience.
Furthermore, O Pūrṇa, if these Bodhisattvas enter the four meditations and the four formless absorptions, peaceful and joyful, these Bodhisattvas do not think: ‘Through this concentration, I will be born in the Form Realm or Formless Realm.’ Nor do they contemplate: ‘Through meditation and formless absorption, I will transcend the Form Realm and Formless Realm.’
These Bodhisattvas enter the four meditations and the four formless absorptions, peaceful and joyful, only wishing to develop freely exercised supernatural powers to bring great benefit to sentient beings. They also wish to tame the heavy and coarse aspects of body and mind so that they can cultivate various merits.
These Great Bodhisattvas, through skillful means, enter superior concentrations that are peaceful and joyful while taking birth in the Desire Realm; with regard to these superior concentrations, they do not regress or lose them. Therefore, these Great Bodhisattvas do not transcend the three realms, nor do they become attached to them. Through skillful means, they accept a body in the Desire Realm in order to benefit sentient beings, draw near to the Buddhas, and quickly realize the wisdom of omniscience.”
At that time, Pūrṇa Maitrāyaṇīputra again said to the Buddha:
“World-Honored One, is it not true that the Tathāgata, the Worthy One, the Perfectly Enlightened One, with the wisdom of omniscience, has transcended the three realms?”
The Buddha said:
“O Pūrṇa, it is so, just as you have said. The Tathāgata has attained the wisdom of omniscience, has transcended the three realms, and is no longer dependent upon the three realms. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, do not allow the assembly of Great Bodhisattvas to abide in the Perfection of Meditation (Dhyāna-pāramitā) and then completely abandon the Dharma of the three realms.”
At that time, Pūrṇa Maitrāyaṇīputra said to the Buddha:
“World-Honored One, upon what meaning do all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones contemplate when they allow the assembly of Great Bodhisattvas who seek the unsurpassed perfect enlightenment to abide in the Perfection of Meditation, yet do not allow the assembly of Great Bodhisattvas to completely depart from the Dharma of the three realms?”
At that time, the Buddha said to Pūrṇa Maitrāyaṇīputra:
“O Pūrṇa, if Great Bodhisattvas seeking the unsurpassed perfect enlightenment, abiding in the Perfection of Meditation, were promised by the Tathāgata that they would transcend the three realms, then they would immediately lose their Bodhisattva vows and abide in the state of Śrāvakas or Pratyekabuddhas. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, seeing such a matter, therefore permit Great Bodhisattvas who seek the unsurpassed perfect enlightenment and abide in the Perfection of Meditation, but do not allow Great Bodhisattvas to completely depart from the Dharma of the three realms, so that they do not abandon their original Bodhisattva vows and regress to abide in the states of Śrāvakas or Pratyekabuddhas.
Furthermore, O Pūrṇa, when the assembly of Great Bodhisattvas sits upon the Bodhi seat and their practices have been perfected, at that time the assembly of Great Bodhisattvas should completely abandon the Dharma of the three realms. Through this, they realize the wisdom of omniscience. Therefore, I say that the wisdom of omniscience has transcended the three realms and is no longer dependent upon the three realms.
O Pūrṇa, if Great Bodhisattvas, wherever they are born, practice Giving, Pure Discipline, Patience, Diligence, Meditation, Prajñāpāramitā, and the countless other branches of enlightenment, and according to circumstances contemplate inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, intrinsic-nature emptiness, self-characteristic emptiness, common-characteristic emptiness, emptiness throughout all phenomena, emptiness of that which cannot be grasped, emptiness of lack of essence, emptiness of intrinsic nature, emptiness of the emptiness of intrinsic nature, as well as suchness and the profound principles, and with regard to each phenomenon give rise to the mind free from attachment, dedicating it toward the attainment of the wisdom of omniscience—through these causes and conditions, this Bodhisattva gradually abandons and moves farther away from the Dharma of the three realms, successively drawing closer to the wisdom of omniscience.”