THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 7
Section 3: CORRESPONDENCE (4)
Furthermore, Shariputra, when the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the Perfection of Generosity, nor do they practice the Prajnaparamita for the sake of the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of inner emptiness; nor do they practice the Prajnaparamita for the sake of 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, or emptiness of non-nature of own-nature.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of suchness; nor do they practice the Prajnaparamita for the sake of 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, or the inconceivable realm.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of realizing the correct nature and separating from birth and death; they do not practice the Prajnaparamita for the sake of attaining the stage of non-retrogression; they do not practice the Prajnaparamita for the sake of bringing full accomplishment to sentient beings; they do not practice the Prajnaparamita for the sake of purifying Buddha-lands.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the four foundations of mindfulness; nor do they practice the Prajnaparamita for the sake of the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, or noble eightfold path; nor do they practice the Prajnaparamita for the sake of the Noble Truth of Suffering; nor do they practice the Prajnaparamita for the sake of the Noble Truths of Origination, Cessation, or Path.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the four dhyanas; nor do they practice the Prajnaparamita for the sake of the four immeasurables or four formless absorptions.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the eight liberations; nor do they practice the Prajnaparamita for the sake of the eight mastery bases, nine successive absorptions, or ten totality bases.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the liberation door of Emptiness; nor do they practice the Prajnaparamita for the sake of the liberation doors of Signlessness or Wishlessness.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of all dharani gateways; nor do they practice the Prajnaparamita for the sake of all samadhi gateways.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the stage of Supreme Joy; nor do they practice the Prajnaparamita for the sake of the stages of Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, or Cloud of Dharma.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the flesh eye; nor do they practice the Prajnaparamita for the sake of the divine eye, wisdom eye, dharma eye, or Buddha eye.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the ten powers of the Buddha; nor do they practice the Prajnaparamita for the sake of the four fearlessnesses, four analytical knowledges, four great lovingkindness, compassion, sympathetic joy, and equanimity, or the eighteen unshared dharmas of the Buddha.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the thirty-two marks of a great being; nor do they practice the Prajnaparamita for the sake of the eighty secondary marks.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of non-forgetfulness; nor do they practice the Prajnaparamita for the sake of the always-equanimous nature.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of the knowledge of all; nor do they practice the Prajnaparamita for the sake of the knowledge of paths, knowledge of all aspects, or the sublime knowledge of all aspects.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of transcending the fruit of stream-entry; nor do they practice the Prajnaparamita for the sake of transcending the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood.
When the great Bodhisattvas practice the Prajnaparamita, they do not practice the Prajnaparamita for the sake of all the practices of the Great Bodhisattva; nor do they practice the Prajnaparamita for the sake of the supreme enlightenment of all Buddhas. Why? Shariputra, because the great Bodhisattvas, when practicing the Prajnaparamita, do not see any distinction among the natures of all dharmas.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not practice the Prajnaparamita for the sake of the knowledge of divine sight; do not practice the Prajnaparamita for the sake of the knowledge of divine hearing; do not practice the Prajnaparamita for the sake of the knowledge of others’ minds; do not practice the Prajnaparamita for the sake of the knowledge of past lives; do not practice the Prajnaparamita for the sake of the knowledge of supernormal travel; do not practice the Prajnaparamita for the sake of the knowledge of the extinction of outflows. Why? Shariputra, because when the great Bodhisattvas practice the Prajnaparamita, they do not even see the practice of the Prajnaparamita itself as existing, much less see the practice of the Bodhisattva’s and Tathagata’s six supernormal powers as existing.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, when the great Bodhisattvas practice the Prajnaparamita, they do not give rise to this thought: Using the knowledge of divine sight, I see the death in this place and rebirth in that place of all sentient beings throughout the innumerable Buddha-worlds of the ten directions.
They do not give rise to this thought: Using the knowledge of divine hearing, I hear the teachings preached by all the Buddhas and Bodhisattvas throughout the innumerable Buddha-worlds of the ten directions.
They do not give rise to this thought: Using the knowledge of others’ minds, I know the minds and mental factors of all sentient beings throughout the innumerable Buddha-worlds of the ten directions.
They do not give rise to this thought: Using the knowledge of past lives, I recall the past events of all sentient beings throughout the innumerable Buddha-worlds of the ten directions.
They do not give rise to this thought: Using the knowledge of supernormal travel, I go to where the Buddhas and Bodhisattvas are throughout the innumerable Buddha-worlds of the ten directions, to reverently make offerings, show respect, and offer praise.
They do not give rise to this thought: Using the knowledge of the extinction of outflows, I know whether the outflows of all sentient beings throughout the innumerable Buddha-worlds of the ten directions are exhausted or not.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas who practice the Prajnaparamita and are in such correspondence with the Prajnaparamita are able to skillfully establish immeasurable, innumerable, and boundless sentient beings in the Nirvana of complete extinction; no evil mara can act freely against them; all afflictions are subdued and extinguished; affairs in the world proceed according to their wishes.
All the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones, together with the assembly of great Bodhisattvas in the innumerable worlds of the ten directions, jointly guard and keep in mind such a Bodhisattva, preventing any retrogression to the ranks of Shravakas or Pratyekabuddhas.
The devas of the realms of the Four Great Heavenly Kings, the Thirty-Three Heavens, the Yama Heavens, the Tushita Heavens, the Nirmanarati Heavens, the Paranirmitavasavartin Heavens, the Brahma’s Retinue Heavens, the Brahma’s Ministers Heavens, the Brahma’s Assembly Heavens, the Great Brahma Heavens, the Light Heavens, the Limited Light Heavens, the Immeasurable Light Heavens, the Radiant Light Heavens, the Pure Heavens, the Limited Purity Heavens, the Immeasurable Purity Heavens, the Pervading Purity Heavens, the Vast Heavens, the Limited Vast Heavens, the Immeasurable Vast Heavens, the Vast Fruit Heavens, the No-Oppression Heavens, the No-Heat Heavens, the Good-Appearance Heavens, the Good-Vision Heavens, the Akanittha Heavens and all the Shravakas and Pratyekabuddhas throughout the innumerable worlds of the ten directions, all together support and protect such a Bodhisattva, so that all actions proceed without obstruction; illnesses, worries, and afflictions of body and mind are all alleviated and eliminated; even karmic offenses that would bring suffering in a future life are transformed to become lighter. Why? Shariputra, because that great Bodhisattva has always manifested a mind of compassion toward all sentient beings.
Shariputra, by virtue of spiritual power, that great Bodhisattva practicing the Prajnaparamita is able, with little applied effort, to lead forth in a supremely free manner the dharani gateways and samadhi gateways, causing them to arise quickly; wherever born, they constantly attend upon all the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones; until attaining the supreme enlightenment that is sought, throughout that entire time they are never far from the Buddha.
Shariputra, that great Bodhisattva practicing the Prajnaparamita, because of such correspondence with the Prajnaparamita, attains immeasurable, innumerable, inconceivable, and wonderful meritorious virtues such as these.
Furthermore, Shariputra, when the great Bodhisattvas practice the Prajnaparamita, they do not give rise to this thought: There is correspondence or non-correspondence, equality or non-equality, between dharma and dharma. Why? Shariputra, because that great Bodhisattva does not see any correspondence or non-correspondence, equality or non-equality, between dharma and dharma.
When the great Bodhisattvas practice the Prajnaparamita, they do not give rise to this thought: Within the dharma realm, I quickly manifest complete enlightenment, or do not quickly manifest complete enlightenment. Why? Shariputra, because within the dharma realm, that great Bodhisattva does not see even the most subtle dharma that could manifest complete enlightenment.
When the great Bodhisattvas practice the Prajnaparamita, they do not see any dharma apart from the dharma realm, do not see the dharma realm as existing apart from all dharmas, do not see all dharmas as identical to the dharma realm, and also do not see the dharma realm as identical to all dharmas.
When the great Bodhisattvas practice the Prajnaparamita, they do not give rise to this thought: The dharma realm can serve as a causal condition for all dharmas; nor do they give rise to this thought: All dharmas can serve as a causal condition for the dharma realm.
When the great Bodhisattvas practice the Prajnaparamita, they do not give rise to this thought: This dharma can realize the dharma realm; this dharma cannot realize the dharma realm. Why? Shariputra, because that great Bodhisattva does not even see dharmas as existing, much less see a dharma that can realize the dharma realm or cannot realize it.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not see correspondence between form and emptiness, nor do they see correspondence between emptiness and form; do not see correspondence between feeling, perception, formations, and consciousness and emptiness, nor do they see correspondence between emptiness and feeling, perception, formations, and consciousness.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the eye base and emptiness, nor do they see correspondence between emptiness and the eye base; do not see correspondence between the ear, nose, tongue, body, and mind bases and emptiness, nor do they see correspondence between emptiness and the ear, nose, tongue, body, and mind bases.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the form base and emptiness, nor do they see correspondence between emptiness and the form base; do not see correspondence between the sound, smell, taste, touch, and dharma bases and emptiness, nor do they see correspondence between emptiness and the sound, smell, taste, touch, and dharma bases.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the eye element and emptiness, nor do they see correspondence between emptiness and the eye element; do not see correspondence between the ear, nose, tongue, body, and mind elements and emptiness, nor do they see correspondence between emptiness and the ear, nose, tongue, body, and mind elements.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the form element and emptiness, nor do they see correspondence between emptiness and the form element; do not see correspondence between the sound, smell, taste, touch, and dharma elements and emptiness, nor do they see correspondence between emptiness and the sound, smell, taste, touch, and dharma elements.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the eye-consciousness element and emptiness, nor do they see correspondence between emptiness and the eye-consciousness element; do not see correspondence between the ear, nose, tongue, body, and mind-consciousness elements and emptiness, nor do they see correspondence between emptiness and the ear, nose, tongue, body, and mind-consciousness elements.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between eye contact and emptiness, nor do they see correspondence between emptiness and eye contact; do not see correspondence between ear, nose, tongue, body, and mind contact and emptiness, nor do they see correspondence between emptiness and ear, nose, tongue, body, and mind contact.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between feelings arising conditioned by eye contact and emptiness, nor do they see correspondence between emptiness and feelings arising conditioned by eye contact; do not see correspondence between feelings arising conditioned by ear, nose, tongue, body, and mind contact and emptiness, nor do they see correspondence between emptiness and feelings arising conditioned by ear, nose, tongue, body, and mind contact.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the earth element and emptiness, nor do they see correspondence between emptiness and the earth element; do not see correspondence between the water, fire, wind, space, and consciousness elements and emptiness, nor do they see correspondence between emptiness and the water, fire, wind, space, and consciousness elements.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the causal condition and emptiness, nor do they see correspondence between emptiness and the causal condition; do not see correspondence between dharmas arising from the immediate condition, object condition, dominant condition, and other conditions and emptiness, nor do they see correspondence between emptiness and dharmas arising from the immediate condition, object condition, dominant condition, and other conditions.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between ignorance and emptiness, nor do they see correspondence between emptiness and ignorance; do not see correspondence between formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and despair and emptiness, nor do they see correspondence between emptiness and formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the Perfection of Generosity and emptiness, nor do they see correspondence between emptiness and the Perfection of Generosity; do not see correspondence between the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita and emptiness, nor do they see correspondence between emptiness and the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between inner emptiness and emptiness, nor do they see correspondence between emptiness and inner emptiness; do not see correspondence between 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, and emptiness of non-nature of own-nature and emptiness, nor do they see correspondence between emptiness and outer emptiness through emptiness of non-nature of own-nature.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between suchness and emptiness, nor do they see correspondence between emptiness and suchness; do not see correspondence between 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, and the inconceivable realm and emptiness, nor do they see correspondence between emptiness and the dharma realm through the inconceivable realm.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the four foundations of mindfulness and emptiness, nor do they see correspondence between emptiness and the four foundations of mindfulness; do not see correspondence between the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, and noble eightfold path and emptiness, nor do they see correspondence between emptiness and the four right efforts through the noble eightfold path.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the Noble Truth of Suffering and emptiness, nor do they see correspondence between emptiness and the Noble Truth of Suffering; do not see correspondence between the Noble Truths of Origination, Cessation, and Path and emptiness, nor do they see correspondence between emptiness and the Noble Truths of Origination, Cessation, and Path.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the four dhyanas and emptiness, nor do they see correspondence between emptiness and the four dhyanas; do not see correspondence between the four immeasurables and four formless absorptions and emptiness, nor do they see correspondence between emptiness and the four immeasurables and four formless absorptions.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the eight liberations and emptiness, nor do they see correspondence between emptiness and the eight liberations; do not see correspondence between the eight mastery bases, nine successive absorptions, and ten totality bases and emptiness, nor do they see correspondence between emptiness and the eight mastery bases, nine successive absorptions, and ten totality bases.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the liberation door of Emptiness and emptiness, nor do they see correspondence between emptiness and the liberation door of Emptiness; do not see correspondence between the liberation doors of Signlessness and Wishlessness and emptiness, nor do they see correspondence between emptiness and the liberation doors of Signlessness and Wishlessness.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between all dharani gateways and emptiness, nor do they see correspondence between emptiness and all dharani gateways; do not see correspondence between all samadhi gateways and emptiness, nor do they see correspondence between emptiness and all samadhi gateways.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the stage of Supreme Joy and emptiness, nor do they see correspondence between emptiness and the stage of Supreme Joy; do not see correspondence between the stages of Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma and emptiness, nor do they see correspondence between emptiness and the stages of Stainless through Cloud of Dharma.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the five eyes and emptiness, nor do they see correspondence between emptiness and the five eyes; do not see correspondence between the six supernormal powers and emptiness, nor do they see correspondence between emptiness and the six supernormal powers.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the ten powers of the Buddha and emptiness, nor do they see correspondence between emptiness and the ten powers of the Buddha; do not see correspondence between the four fearlessnesses, four analytical knowledges, four great lovingkindness, compassion, sympathetic joy, and equanimity, and the eighteen unshared dharmas of the Buddha and emptiness, nor do they see correspondence between emptiness and the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the thirty-two marks of a great being and emptiness, nor do they see correspondence between emptiness and the thirty-two marks of a great being; do not see correspondence between the eighty secondary marks and emptiness, nor do they see correspondence between emptiness and the eighty secondary marks.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between non-forgetfulness and emptiness, nor do they see correspondence between emptiness and non-forgetfulness; do not see correspondence between the always-equanimous nature and emptiness, nor do they see correspondence between emptiness and the always-equanimous nature.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the knowledge of all and emptiness, nor do they see correspondence between emptiness and the knowledge of all; do not see correspondence between the knowledge of paths and knowledge of all aspects and emptiness, nor do they see correspondence between emptiness and the knowledge of paths and knowledge of all aspects.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between the fruit of stream-entry and emptiness, nor do they see correspondence between emptiness and the fruit of stream-entry; do not see correspondence between the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood and emptiness, nor do they see correspondence between emptiness and the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
When the great Bodhisattvas practice the Prajnaparamita, they do not see correspondence between all the practices of the Great Bodhisattva and emptiness, nor do they see correspondence between emptiness and all the practices of the Great Bodhisattva; do not see correspondence between the supreme enlightenment of all Buddhas and emptiness, nor do they see correspondence between emptiness and the supreme enlightenment of all Buddhas.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, if they are able to attain such correspondences, then this is the supreme correspondence with emptiness.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with emptiness in this way, never fall to the level of Shravakas or Pratyekabuddhas; they continuously strive to purify Buddha-lands, bring full accomplishment to sentient beings, and quickly attain supreme enlightenment.
Shariputra, among all correspondences, the correspondence with the Prajnaparamita by the great Bodhisattvas practicing the Prajnaparamita is the highest, most venerable, most excellent, most supreme, most wondrous, most lofty, most ultimate, unsurpassed, above the unsurpassed, incomparable, and incomparably incomparable. Why? Shariputra, because the correspondence with the Prajnaparamita that is highest of all is precisely correspondence with emptiness, precisely correspondence with signlessness, precisely correspondence with wishlessness. By this reason, it attains the highest.
Shariputra, when the great Bodhisattvas practicing the Prajnaparamita are in such correspondence with the Prajnaparamita, they immediately know they have received a prediction of Buddhahood, or are close to receiving a prediction. Shariputra, by this correspondence, that great Bodhisattva is able to do great benefit for immeasurable, innumerable, and boundless sentient beings.
Shariputra, that great Bodhisattva does not give rise to this thought: I am in correspondence with the Prajnaparamita; does not give rise to this thought: I have definitely received a prediction that I will become a Buddha, or am close to receiving a prediction; does not give rise to this thought: I am able to purify Buddha-lands; does not give rise to this thought: I am able to bring full accomplishment to sentient beings; nor does that Bodhisattva give rise to this thought: I will attain the supreme enlightenment I seek, turn the wondrous wheel of dharma, and liberate immeasurable sentient beings. Why? Shariputra, because that great Bodhisattva does not see dharmas as apart from the dharma realm, does not see the dharma realm as apart from all dharmas; does not see all dharmas as identical to the dharma realm, does not see the dharma realm as identical to all dharmas; does not see a dharma that practices the Prajnaparamita, does not see a dharma that receives the Buddha’s prediction, does not see a dharma that will attain supreme enlightenment, does not see a dharma that purifies Buddha-lands, does not see a dharma that brings full accomplishment to sentient beings. Why? Shariputra, because when the great Bodhisattvas practice the Prajnaparamita, they do not give rise to the notions of self, of sentient being, of life force, of born being, of nurtured being, of creator, of the “I,” of mind-born body, of youth, of doer, of one who causes others to do, of initiator, of one who causes others to initiate, of recipient, of one who causes others to receive, of knower, of seer…. Why? Because self, sentient being… are ultimately without arising, and also without ceasing. Since those things are ultimately without arising and without ceasing, why then should one still practice the Prajnaparamita and attain these various merits and supreme benefits? Shariputra, because that great Bodhisattva does not see the arising of sentient beings, they practice the Prajnaparamita; because they do not see the ceasing of sentient beings, they practice the Prajnaparamita; because they understand the emptiness of all sentient beings, they practice the Prajnaparamita; because they understand the non-self of all sentient beings, they practice the Prajnaparamita; because they understand the ungainability of all sentient beings, they practice the Prajnaparamita; because they understand the separateness of all sentient beings, they practice the Prajnaparamita; because they understand that the essential nature of all sentient beings is not sentient beings, they practice the Prajnaparamita.
Shariputra, among all correspondences, the great Bodhisattvas practicing the Prajnaparamita find that correspondence with emptiness is the highest, because it is correspondence with the Prajnaparamita that is most venerable, most excellent, and incomparable.
Shariputra, the great Bodhisattvas, because of such correspondence, greatly expand their capacity to lead forth the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, the eighteen unshared dharmas of the Buddha, the thirty-two marks of a great being, the eighty secondary marks, non-forgetfulness, the always-equanimous nature, the knowledge of all, the knowledge of paths, the knowledge of all aspects, and immeasurable and boundless other Buddha-dharmas.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because of such correspondence with the Prajnaparamita, ultimately do not give rise to the obstructive minds of miserliness, precept-breaking, anger, laziness, distraction, or wrong wisdom; at the same time, the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita naturally become present in an uninterrupted stream.
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Section 4: REBIRTH (1)
At that time, Shariputra addressed the Buddha:
World-Honored One, the great Bodhisattvas who abide in the Prajnaparamita – from which realm do they relinquish their body to come and be born in this realm; and relinquishing their body from this realm, to which realm will they be born?
The Buddha said to Elder Shariputra:
The great Bodhisattvas who abide in the Prajnaparamita – some relinquish their body from a Buddha-land in another direction and are born here; some relinquish their body from the Tushita Heaven and are born here; some relinquish their body from within the human realm and are born again in the human realm.
Shariputra, if a great Bodhisattva abiding in the Prajnaparamita relinquishes their body from another Buddha-land and is born here, then that great Bodhisattva will be in correspondence with the Prajnaparamita; because of correspondence with the Prajnaparamita, when they are reborn, the profound dharma gateways immediately appear. From that point on, they will quickly be in correspondence with the Prajnaparamita; wherever they are born, they will always encounter the Buddha and reverently make offerings, show respect, and offer praise; they are able to gradually bring the Prajnaparamita to fulfillment.
Shariputra, if a great Bodhisattva abiding in the Prajnaparamita relinquishes their body from the Tushita Heaven and is born here, then that great Bodhisattva, for the most part throughout their life, will be continuously present with the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita – present with ease, and never forgetting them; regarding all dharani gateways and all samadhi gateways, they are also present with ease and never forget them.
Shariputra, if a great Bodhisattva abiding in the Prajnaparamita relinquishes their body from within the human realm and is born again in the human realm, then that great Bodhisattva, aside from non-retrogression, has dull faculties and wisdom; although diligently practicing the Prajnaparamita, they cannot quickly be in correspondence with the Prajnaparamita; they have not yet attained ease regarding all dharani gateways and all samadhi gateways.
Furthermore, Shariputra, regarding your second question – the great Bodhisattvas who abide in the Prajnaparamita, relinquishing their body from this realm, to which realm will they be born. Shariputra, because that great Bodhisattva is always in correspondence with the Prajnaparamita, upon relinquishing their body from this realm they will be born in another Buddha-land, and from that Buddha-land they will be born in yet another Buddha-land; wherever they are born, they always encounter the Buddhas and World-Honored Ones and reverently make offerings, show respect, and offer praise; until attaining supreme enlightenment, throughout that time they are never far from the Buddha.
Furthermore, Shariputra, there is a great Bodhisattva who, because of not creating skillful means, enters the first dhyana, second, third, and fourth dhyanas, and is also able to practice the Perfections of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; that great Bodhisattva, because of attaining dhyana, is born in the heavenly realm of Long Life; when the lifespan there is exhausted, they are born in the human realm, encounter the Buddhas, reverently make offerings, show respect, and offer praise; although practicing the Perfections of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, their faculties are dull and not sharp, and their actions are not very skillful!
Furthermore, Shariputra, the great Bodhisattvas who attain and enter the first dhyana, second, third, and fourth dhyanas, and are also able to practice the Perfections of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; that great Bodhisattva, because of lacking skillful means, when relinquishing the dhyanas, is born in the realm of desire – know that such a great Bodhisattva has dull faculties and is not sharp, and their actions are not very skillful!
Furthermore, Shariputra, there is a great Bodhisattva who attains and enters the first dhyana, second, third, and fourth dhyanas; enters the immeasurable lovingkindness, enters the immeasurable compassion, sympathetic joy, and equanimity; enters the sphere of infinite space, enters the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception; practices the Perfection of Generosity, practices the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; abides in inner emptiness, abides in 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; abides in suchness, abides in 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; practices the four foundations of mindfulness, practices the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, noble eightfold path; abides in the Noble Truth of Suffering, abides in the Noble Truths of Origination, Cessation, and Path; practices the eight liberations, practices the eight mastery bases, nine successive absorptions, ten totality bases; practices the liberation door of Emptiness, practices the liberation doors of Signlessness and Wishlessness; practices all dharani gateways, practices all samadhi gateways; practices the five eyes, practices the six supernormal powers; practices the ten powers of the Buddha, practices the four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, the eighteen unshared dharmas of the Buddha; practices non-forgetfulness, practices the always-equanimous nature; practices the knowledge of all, practices the knowledge of paths and knowledge of all aspects. That great Bodhisattva, because of having skillful means, does not follow the force of the immeasurable dhyanas and formless absorptions to take rebirth; wherever born, they always encounter the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones, reverently make offerings, show respect, and offer praise; always not departing from the deep Prajnaparamita – know that such a great Bodhisattva will definitely attain supreme enlightenment within this Bhadra Kalpa.
Furthermore, Shariputra, there is a great Bodhisattva who attains and enters the first dhyana, second, third, and fourth dhyanas; enters the immeasurable lovingkindness, enters the immeasurable compassion, sympathetic joy, and equanimity; enters the sphere of infinite space, enters the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. That great Bodhisattva, because of having skillful means, does not follow the force of the immeasurable dhyanas and formless absorptions to take rebirth; is born back in the realm of desire – either into a great Kshatriya lineage, or into a great Brahmin lineage, or into a great Elder lineage, or into a great Lay Practitioner lineage – because of wishing to bring full accomplishment to sentient beings, and not because of attachment to future existence.
Furthermore, Shariputra, there is a great Bodhisattva who attains and enters the first dhyana, second, third, and fourth dhyanas; enters the immeasurable lovingkindness, enters the immeasurable compassion, sympathetic joy, and equanimity; enters the sphere of infinite space, enters the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. That great Bodhisattva, because of having skillful means, does not follow the force of the immeasurable dhyanas and formless absorptions to take rebirth; is born either in the heavens of the Four Great Heavenly Kings, or born in the Thirty-Three Heavens, or born in the Yama Heavens, or born in the Tushita Heavens, or born in the Nirmanarati Heavens, or born in the Paranirmitavasavartin Heavens – because of wishing to bring full accomplishment to sentient beings and wishing to purify Buddha-lands, they always encounter the Buddhas, reverently make offerings, show respect, and offer praise, without missing a single one.
Furthermore, Shariputra, there is a great Bodhisattva who attains and enters the first dhyana, second, third, and fourth dhyanas; enters the immeasurable lovingkindness, enters the immeasurable compassion, sympathetic joy, and equanimity; enters the sphere of infinite space, enters the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. That great Bodhisattva practices the Prajnaparamita and, because of having skillful means, relinquishes their body from here and is born in the Brahma world as the Great Brahma King, with majesty and virtue surpassing all other brahma beings by many hundreds of thousands of times. From the heavenly realm where they reside, they tour all the Buddha-lands, going from this Buddha-land to that Buddha-land; among those great Bodhisattvas who have not yet attained supreme enlightenment, they encourage them to strive to attain supreme enlightenment; those who have already attained supreme enlightenment but have not yet turned the wheel of dharma, they request to turn the wheel of dharma, wishing to bring benefit and happiness to all sentient beings.
Furthermore, Shariputra, there is a great Bodhisattva who is a candidate for the next birth to Buddhahood, who possesses skillful means, enters the first dhyana, second, third, and fourth dhyanas; enters the immeasurable lovingkindness, enters the immeasurable compassion, sympathetic joy, and equanimity; enters the spheres of infinite space, enters the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception; practices the Perfection of Generosity, practices the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; abides in inner emptiness, abides in 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; abides in suchness, abides in 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; practices the four foundations of mindfulness, practices the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, noble eightfold path; abides in the Noble Truth of Suffering, abides in the Noble Truths of Origination, Cessation, and Path; practices the eight liberations, practices the eight mastery bases, nine successive absorptions, ten totality bases; practices the liberation door of Emptiness, practices the liberation doors of Signlessness and Wishlessness; practices all dharani gateways, practices all samadhi gateways; practices the five eyes, practices the six supernormal powers; practices the ten powers of the Buddha, practices the four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, the eighteen unshared dharmas of the Buddha; practices non-forgetfulness, practices the always-equanimous nature; practices the knowledge of all, practices the knowledge of paths and knowledge of all aspects. That great Bodhisattva does not follow the force of the immeasurable dhyanas and formless absorptions to take rebirth; they are presently attending upon, drawing close to, and making offerings to the current Tathagata, Worthy One, and Perfectly Enlightened One; in that Buddha-land, they diligently cultivate the pure conduct; relinquishing their body from that Buddha-land, they are born in the Tushita Heaven; when the lifespan there is exhausted, their faculties are complete and unimpaired, their mindfulness is clear and bright, surrounded and attended by immeasurable, innumerable hundreds of thousands of billions of heavenly beings; using wondrous supernormal powers, they are then born again in the human realm, manifesting the practice of asceticism, attaining supreme enlightenment, turning the wondrous wheel of dharma, and liberating immeasurable sentient beings.
Furthermore, Shariputra, there is a great Bodhisattva who has attained the six supernormal powers; not born in the realm of desire, not born in the form realm, not born in the formless realm; going to all the Buddha-lands, from this Buddha-land to that Buddha-land, reverently making offerings, showing respect, and offering praise to immeasurable Tathagatas, Worthy Ones, and Perfectly Enlightened Ones; practicing the practices of the Great Bodhisattva; gradually attaining the supreme enlightenment that is sought.
Furthermore, Shariputra, there is a great Bodhisattva who has attained the six supernormal powers; freely traveling and transforming, going from this Buddha-land to that Buddha-land. In all the Buddha-lands visited, there is no name for Shravakas, Pratyekabuddhas, or the like; there is only the One Vehicle of true pure conduct. That great Bodhisattva, in all the Buddha-lands, reverently makes offerings, shows respect, and offers praise to immeasurable Tathagatas, Worthy Ones, and Perfectly Enlightened Ones; practices the Prajnaparamita, gradually bringing it to fulfillment; purifies Buddha-lands, brings full accomplishment to sentient beings; is always without laziness or neglect.
Furthermore, Shariputra, there is a great Bodhisattva who has attained the six supernormal powers; freely traveling and transforming, going from this Buddha-land to that Buddha-land. In all the Buddha-lands visited, the lifespan of sentient beings cannot be measured. That great Bodhisattva, in all the Buddha-lands, reverently makes offerings, shows respect, and offers praise to immeasurable Tathagatas, Worthy Ones, and Perfectly Enlightened Ones; practices the Prajnaparamita, gradually bringing it to fulfillment; purifies Buddha-lands, brings full accomplishment to sentient beings; has never been lazy or weary.
Furthermore, Shariputra, there is a great Bodhisattva who has attained the six supernormal powers; freely traveling and transforming, going from this world to that world – including worlds where the name of the Buddha, the Dharma, and the Sangha are not heard. That great Bodhisattva goes to those worlds, proclaims and praises the Three Jewels of Buddha, Dharma, and Sangha, causing sentient beings to give rise to deep and pure faith; thereby, though still within the long night of birth and death, they always receive benefit and happiness. That great Bodhisattva relinquishes their body in this realm, is born into a realm with a Buddha, practices the Great Bodhisattva practices, gradually attaining the supreme enlightenment that is sought, bringing benefit and happiness to all sentient beings.
Furthermore, Shariputra, there is a great Bodhisattva who, from the very first arising of the bodhi mind, with vigorous diligence, attains the first dhyana, attains the second, third, and fourth dhyanas; attains the immeasurable lovingkindness, attains the immeasurable compassion, sympathetic joy, and equanimity; attains the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception; practices the Perfection of Generosity, practices the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; abides in inner emptiness, abides in 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; abides in suchness, abides in 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; practices the four foundations of mindfulness, practices the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, noble eightfold path; abides in the Noble Truth of Suffering, abides in the Noble Truths of Origination, Cessation, and Path; practices the eight liberations, practices the eight mastery bases, nine successive absorptions, ten totality bases; practices the liberation door of Emptiness, practices the liberation doors of Signlessness and Wishlessness; practices all dharani gateways, practices all samadhi gateways; practices the stage of Supreme Joy, practices the stages of Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma; practices the five eyes, practices the six supernormal powers; practices the ten powers of the Buddha, practices the four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, the eighteen unshared dharmas of the Buddha; practices non-forgetfulness, practices the always-equanimous nature; practices the knowledge of all, practices the knowledge of paths and knowledge of all aspects. That great Bodhisattva is not born in the realm of desire, not born in the form realm, not born in the formless realm; is always born in places where they can benefit all sentient beings, in order to bring every kind of happiness and peace to all sentient beings.
Furthermore, Shariputra, there is a great Bodhisattva who has previously cultivated the Perfections of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; from the very first arising of the bodhi mind, they immediately enter the correct nature of the Bodhisattva’s separation from birth, until attaining the stage of non-retrogression.
Furthermore, Shariputra, there is a great Bodhisattva who has previously cultivated the six Perfections and immeasurable and boundless other Buddha-dharmas; from the very first arising of the bodhi mind, they are able to successively attain supreme enlightenment, turn the wondrous wheel of dharma, liberate immeasurable sentient beings, and enter Nirvana within the realm of the Nirvana of complete extinction; after entering Nirvana, the correct dharma they proclaimed remains in the world for one eon, or more than one eon, bringing boundless benefit and happiness to all sentient beings.
Furthermore, Shariputra, there is a great Bodhisattva who has previously cultivated the six Perfections and other Great Bodhisattva practices; from the very first arising of the bodhi mind, they are in correspondence with the Prajnaparamita; together with immeasurable, innumerable, hundreds of thousands of billions of great Bodhisattvas surrounding them before and behind, they travel and transform through all the Buddha-lands, going from this Buddha-land to that Buddha-land, reverently making offerings, showing respect, and offering praise to the Buddhas and World-Honored Ones, bringing full accomplishment to sentient beings, and purifying Buddha-lands.
– o0o –
End Of Volume 7