THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 8
Section 4: REBIRTH (2)
Furthermore, Shariputra, there is a great Bodhisattva practicing the Prajnaparamita who has attained the four dhyanas, four immeasurables, and four formless absorptions. With regard to the nine levels of absorption, they have reached the point of transcending them in order, entering and exiting in forward and reverse sequence, freely at play – this is not the domain of Shravakas or Pratyekabuddhas. That great Bodhisattva at times enters the first dhyana; emerging from the first dhyana, enters the cessation absorption; emerging from the cessation absorption, enters the second dhyana; emerging from the second dhyana, enters the cessation absorption; emerging from the cessation absorption, enters the third dhyana; emerging from the third dhyana, enters the cessation absorption; emerging from the cessation absorption, enters the fourth dhyana; emerging from the fourth dhyana, enters the cessation absorption; emerging from the cessation absorption, enters the sphere of infinite space; emerging from the sphere of infinite space, enters the cessation absorption; emerging from the cessation absorption, enters the sphere of infinite consciousness; emerging from the sphere of infinite consciousness, enters the cessation absorption; emerging from the cessation absorption, enters the sphere of nothingness; emerging from the sphere of nothingness, enters the cessation absorption; emerging from the cessation absorption, enters the sphere of neither perception nor non-perception; emerging from the sphere of neither perception nor non-perception, enters the cessation absorption; emerging from the cessation absorption, returns to the first dhyana. Shariputra, this great Bodhisattva practicing the Prajnaparamita, with regard to the levels of absorption, has attained skillful means, transcending them in order, freely manifesting wondrous activity – yet throughout, is neither defiled nor attached.
Furthermore, Shariputra, there is a great Bodhisattva who, though having already attained the four foundations of mindfulness, four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, noble eightfold path; though having already attained the liberation doors of Emptiness, Signlessness, and Wishlessness; though already abiding in the Noble Truths of Suffering, Origination, Cessation, and Path; though having already attained the eight liberations, eight mastery bases, nine successive absorptions, and ten totality bases – does not seize upon the fruits of stream-entry, once-returning, non-returning, arhatship, or pratyekabuddhahood. That great Bodhisattva, practicing the Prajnaparamita, uses skillful means to cause sentient beings to practice the four foundations of mindfulness, four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, noble eightfold path; to practice the liberation doors of Emptiness, Signlessness, and Wishlessness; to abide in the Noble Truths of Suffering, Origination, Cessation, and Path; to practice the eight liberations, eight mastery bases, nine successive absorptions, and ten totality bases, and to attain the fruits of stream-entry, once-returning, non-returning, arhatship, or pratyekabuddhahood.
Shariputra, although that great Bodhisattva has already practiced the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; though already abiding in inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, boundless emptiness, scattered emptiness, non-transforming emptiness, emptiness of essential nature, emptiness of self-mark, emptiness of common marks, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of own-nature, emptiness of non-nature of own-nature; though already abiding in suchness, the dharma realm, dharma nature, the non-deceptive nature, the unchanging nature, the nature of equality, the nature apart from birth, fixed dharma, abiding dharma, true actuality, the realm of space, the inconceivable realm; though already cultivating all dharani gateways and all samadhi gateways; though already cultivating the stages of Supreme Joy, Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma; though already cultivating the five eyes and six supernormal powers; though already cultivating the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, and the eighteen unshared dharmas of the Buddha; though already cultivating non-forgetfulness and the always-equanimous nature; though already cultivating the knowledge of all, the knowledge of paths, and the knowledge of all aspects – does not seize upon the supreme enlightenment.
That great Bodhisattva, practicing the Prajnaparamita, uses skillful means to cause sentient beings to practice the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, through to cultivating the knowledge of all, the knowledge of paths, and the knowledge of all aspects, attaining supreme enlightenment.
Shariputra, the fruits of wisdom of the Shravakas and Pratyekabuddhas are precisely the Patience of the great Bodhisattva.
Shariputra, know that such a great Bodhisattva, abiding at the stage of non-retrogression, always dwelling within the Prajnaparamita, is alone able to accomplish this.
Furthermore, Shariputra, the great Bodhisattvas have, for a long time, been abiding in the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, and in immeasurable and boundless other Buddha-dharmas, purifying the Tushita Heaven.
Shariputra, know that such a great Bodhisattva will, within this Bhadra Kalpa, definitely attain supreme enlightenment.
Furthermore, Shariputra, there is a great Bodhisattva practicing the Prajnaparamita who, though having attained the four dhyanas, four immeasurables, and four formless absorptions; having attained the four foundations of mindfulness, four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, noble eightfold path; having cultivated the liberation doors of Emptiness, Signlessness, and Wishlessness; having cultivated the eight liberations, eight mastery bases, nine successive absorptions, and ten totality bases; having cultivated the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; having cultivated all dharani gateways and samadhi gateways; having cultivated the stages of the great Bodhisattva; having cultivated the five eyes and six supernormal powers; having cultivated the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, and the eighteen unshared dharmas of the Buddha; having cultivated non-forgetfulness and the always-equanimous nature; having cultivated the knowledge of all, the knowledge of paths, and the knowledge of all aspects – has not yet penetrated through to the dharmas of the Noble Truths. Shariputra, know that such a great Bodhisattva is a candidate for the next birth to Buddhahood.
Furthermore, Shariputra, there is a great Bodhisattva who practices the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, roaming through all worlds, going from this Buddha-land to that Buddha-land, purifying Buddha-lands, and establishing sentient beings on the path toward supreme enlightenment.
Shariputra, that great Bodhisattva must pass through immeasurable, innumerable great eons before attaining supreme enlightenment.
Furthermore, Shariputra, there is a great Bodhisattva who abides in the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; always diligently striving, always creating benefit for all sentient beings; the mouth never speaking meaningless words; body and mind never conceiving or engaging in meaningless actions. Furthermore, Shariputra, there is a great Bodhisattva who practices the six Perfections, always diligently striving, always creating benefit for all sentient beings, going from this Buddha-land to that Buddha-land, severing the three evil destinations of all sentient beings, using skillful means to lead and establish sentient beings on the paths of virtue.
Furthermore, Shariputra, there is a great Bodhisattva who, though abiding in the six Perfections, always takes the Perfection of Generosity as foremost, vigorously cultivating it, giving to all sentient beings all things they desire, never lazy or negligent; to all sentient beings who need food, giving food; who need drink, giving drink; who need vehicles, giving vehicles; who need clothing, giving clothing; who need incense and flowers, giving incense and flowers; who need ornamental garlands, giving ornamental garlands; who need lodging, giving lodging; who need beds and couches, giving beds and couches; who need bedding, giving bedding; who need lamps and lights, giving lamps and lights; who need money and grain, giving money and grain; who need jewels and treasures, giving jewels and treasures; who need music and entertainments, giving music and entertainments; who need servants and attendants, giving servants and attendants; according to every need for various kinds of wealth, joyfully providing it so that none lack; and after giving, encouraging them to diligently cultivate the three paths of enlightenment.
Furthermore, Shariputra, there is a great Bodhisattva who, though abiding in the six Perfections, always takes the Perfection of Pure Precepts as foremost, vigorously cultivating it; body, speech, and mind are always fully endowed with pure conduct and discipline; constantly encouraging sentient beings also to cultivate such discipline, causing them to quickly attain fulfillment.
Furthermore, Shariputra, there is a great Bodhisattva who, though abiding in the six Perfections, always takes the Perfection of Patience as foremost, vigorously cultivating it, permanently departing from all minds of anger and hostility; constantly encouraging sentient beings also to cultivate such patience, causing them to quickly attain fulfillment.
Furthermore, Shariputra, there is a great Bodhisattva who, though abiding in the six Perfections, always takes the Perfection of Diligence as foremost, vigorously cultivating it, fully practicing all virtuous dharmas; constantly encouraging sentient beings also to cultivate such diligence, causing them to quickly attain fulfillment.
Furthermore, Shariputra, there is a great Bodhisattva who, though abiding in the six Perfections, always takes the Perfection of Meditation as foremost, vigorously cultivating it, fully practicing all excellent absorptions; constantly encouraging sentient beings also to cultivate such excellent absorptions, causing them to quickly attain fulfillment.
Furthermore, Shariputra, there is a great Bodhisattva who, though abiding in the six Perfections, always takes the Prajnaparamita as foremost, vigorously cultivating it, fully practicing all wisdom; constantly encouraging sentient beings also to cultivate such excellent wisdom, causing them to quickly attain fulfillment.
Furthermore, Shariputra, there is a great Bodhisattva practicing the Prajnaparamita who, using skillful means, manifests a body like the Buddha’s, transforming into the realms of hells, animals, hungry ghosts, humans, and devas; speaking the correct dharma in the language of each type of being, causing all those beings to attain supreme benefit and happiness.
Furthermore, Shariputra, there is a great Bodhisattva who abides in the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, manifests a body like the Buddha’s, present throughout immeasurable Buddha-worlds in the ten directions, proclaiming the correct dharma for sentient beings, reverently making offerings, showing respect, and offering praise to the Buddhas and World-Honored Ones; in the presence of those Buddhas, always listening to the correct dharma, purifying Buddha-lands, viewing the supremely pure and wondrous scenes of the most excellent Buddha-lands in the ten directions, and thereby creating for oneself an infinitely magnificent and pure Buddha-land; within which all the abiding great Bodhisattvas are candidates for the next birth to Buddhahood, causing them to quickly attain the supreme enlightenment they seek.
Furthermore, Shariputra, there is a great Bodhisattva who practices the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, who fully possesses the thirty-two marks of a great being and the eighty secondary marks, completely magnificent and adorned; the faculties are always strong, sharp, and supremely pure; beings who see them give rise to reverence and a pure mind; thereby counseling and instructing them according to their wishes, gradually causing them to attain the Nirvana of the three vehicles. Thus, Shariputra, the great Bodhisattva practicing the Prajnaparamita should cultivate and learn the way of always keeping body, speech, and mind pure in action.
Furthermore, Shariputra, there is a great Bodhisattva who practices the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, who, though having attained very bright and sharp faculties, does not rely on them to exalt oneself or look down upon others.
Furthermore, Shariputra, there is a great Bodhisattva who, from the very first arising of the bodhi mind until not yet attaining the stage of non-retrogression, always abides in the dharmas of Generosity and Pure Precepts, at all times, never once falling into the evil destinies.
Furthermore, Shariputra, there is a great Bodhisattva who, from the very first arising of the bodhi mind until not yet attaining the stage of non-retrogression, always does not abandon the ten paths of wholesome karma.
Furthermore, Shariputra, there is a great Bodhisattva who abides in the dharmas of Generosity and Pure Precepts, becoming a Wheel-Turning Monarch, achieving the seven treasures, governing and transforming the people through the dharma rather than through non-dharma, establishing sentient beings in the ten wholesome paths, and also giving precious things as charity to the poor and suffering.
Furthermore, Shariputra, there is a great Bodhisattva who abides in the dharmas of Generosity and Pure Precepts, and as a karmic result becomes a Wheel-Turning Monarch for many hundreds of thousands of lifetimes, encountering immeasurable hundreds of thousands of Buddhas, reverently making offerings, showing respect, and offering praise without missing a single one.
Furthermore, Shariputra, there is a great Bodhisattva who abides in the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, who always acts as a light-illuminating dharma for all sentient beings darkened by wrong views, and also uses this light to always illuminate oneself, until attaining supreme enlightenment, never once abandoning this illuminating dharma. Shariputra, that great Bodhisattva, by this cause and condition, always has all Buddha-dharmas manifested before them. Therefore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita should not give rise to the three karmic actions of body, speech, and mind that are by nature prone to committing offenses.
At that time, Shariputra addressed the Buddha:
World-Honored One, what is meant by the great Bodhisattvas committing offenses through the three karmic actions of body, speech, and mind?
The Buddha said to Elder Shariputra:
If a great Bodhisattva gives rise to this thought: “This is my body, therefore I create bodily karma. This is my speech, therefore I create verbal karma. This is my mind, therefore I create mental karma.” Shariputra, this is called the great Bodhisattvas having body karma, verbal karma, and mental karma that commit offenses.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to there being a body and bodily karma, do not cling to there being speech and verbal karma, do not cling to there being a mind and mental karma.
Furthermore, Shariputra, if a great Bodhisattva practicing the Prajnaparamita clings to there being body, speech, and mind along with their karmic actions, minds of miserliness, precept-breaking, anger, laziness, distraction, and evil thoughts will immediately arise. If such minds arise, then one is not called a great Bodhisattva. Therefore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita have no such mental conceptions.
Furthermore, Shariputra, if a great Bodhisattva is practicing the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, and the three kinds of coarseness of body, speech, and mind currently arise – this cannot happen. Why? Shariputra, because the great Bodhisattvas practicing the six Perfections are able to purify all kinds of coarseness of body, speech, and mind.
At that time, Shariputra addressed the Buddha:
World-Honored One, by what causes and conditions are the great Bodhisattvas able to purify all kinds of coarseness of body, speech, and mind?
The Buddha said to Elder Shariputra:
Shariputra, the great Bodhisattvas practicing the six Perfections do not cling to there being a body and coarseness of body, do not cling to there being speech and coarseness of speech, do not cling to there being a mind and coarseness of mind. Thus, Shariputra, the great Bodhisattvas practicing the six Perfections are able to purify the three kinds of coarseness of body, speech, and mind.
Furthermore, Shariputra, if a great Bodhisattva, from the very first arising of the bodhi mind, always delights in upholding the ten paths of wholesome karma, does not give rise to the mind of a Shravaka, does not give rise to the mind of a Pratyekabuddha, always gives rise toward all sentient beings to a compassionate mind aimed at eradicating the root of their suffering, always gives rise to a loving mind aimed at bestowing happiness upon them. Shariputra, I also say that such a great Bodhisattva, because of supremely powerful mind, is able to purify the three kinds of coarseness of body, speech, and mind and bring benefit and happiness to sentient beings.
Furthermore, Shariputra, a great Bodhisattva practicing the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita should always purify the path of enlightenment.
At this time, Shariputra addressed the Buddha:
World-Honored One, what is called the path of enlightenment of the great Bodhisattva?
The Buddha said to Elder Shariputra:
Shariputra, the great Bodhisattvas practicing the six Perfections do not cling to there being bodily karma and coarseness of body, do not cling to there being verbal karma and coarseness of speech, do not cling to there being mental karma and coarseness of mind, do not cling to there being the Perfection of Generosity, do not cling to there being the Perfection of Pure Precepts, do not cling to there being the Perfection of Patience, do not cling to there being the Perfection of Diligence, do not cling to there being the Perfection of Meditation, do not cling to there being the Prajnaparamita; do not cling to there being Shravakas, do not cling to there being Pratyekabuddhas, do not cling to there being Bodhisattvas, do not cling to there being Tathagatas. Shariputra, this is called the path of enlightenment of the great Bodhisattva. Why? Because the path of enlightenment, with regard to all dharmas, cannot be grasped at all.
Furthermore, Shariputra, there is a great Bodhisattva who practices the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, and who advances toward the path of enlightenment – nothing can obstruct this.
Shariputra addressed the Buddha:
World-Honored One, by what causes and conditions do the great Bodhisattvas practicing the six Perfections advance toward the path of enlightenment unobstructed?
The Buddha said to Elder Shariputra:
Shariputra, the great Bodhisattvas practicing the six Perfections are not attached to form, are not attached to feeling, perception, formations, or consciousness; are not attached to the eye base, are not attached to the ear, nose, tongue, body, or mind bases; are not attached to the form base, are not attached to the sound, smell, taste, touch, or dharma bases; are not attached to the eye element, are not attached to the ear, nose, tongue, body, or mind elements; are not attached to the form element, are not attached to the sound, smell, taste, touch, or dharma elements; are not attached to the eye-consciousness element, are not attached to the ear, nose, tongue, body, or mind-consciousness elements; are not attached to eye contact, are not attached to ear, nose, tongue, body, or mind contact; are not attached to feelings arising conditioned by eye contact, are not attached to feelings arising conditioned by ear, nose, tongue, body, or mind contact; are not attached to the earth element, are not attached to the water, fire, wind, space, or consciousness elements; are not attached to dharmas arising from causal conditions, are not attached to dharmas arising from the immediate condition, object condition, dominant condition, or other conditions; are not attached to ignorance, are not attached to 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; are not attached to the Perfection of Generosity, are not attached to the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita; are not attached to inner emptiness, are not attached to 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; are not attached to suchness, are not attached to 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; are not attached to the four foundations of mindfulness, are not attached to the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, or noble eightfold path; are not attached to the Noble Truth of Suffering, are not attached to the Noble Truths of Origination, Cessation, or Path; are not attached to the four dhyanas, are not attached to the four immeasurables or four formless absorptions; are not attached to the eight liberations, are not attached to the eight mastery bases, nine successive absorptions, or ten totality bases; are not attached to the liberation door of Emptiness, are not attached to the liberation doors of Signlessness or Wishlessness; are not attached to all dharani gateways, are not attached to all samadhi gateways; are not attached to the stage of Supreme Joy, are not attached to the stages of Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, or Cloud of Dharma; are not attached to the five eyes, are not attached to the six supernormal powers; are not attached to the ten powers of the Buddha, are not attached to the four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, or the eighteen unshared dharmas of the Buddha; are not attached to the thirty-two marks of a great being, are not attached to the eighty secondary marks; are not attached to non-forgetfulness, are not attached to the always-equanimous nature; are not attached to the knowledge of all, are not attached to the knowledge of paths or knowledge of all aspects; are not attached to the fruit of stream-entry, are not attached to the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood; are not attached to all the practices of the Great Bodhisattva; are not attached to the supreme enlightenment of all Buddhas.
Shariputra, because of these causes and conditions, the great Bodhisattvas practicing the six Perfections are always rapidly advancing, heading toward the path of enlightenment, unobstructed by anything.
Furthermore, Shariputra, there is a great Bodhisattva abiding in the Prajnaparamita who, in order to quickly fulfill the knowledge of all knowledge and become the most supremely excellent wisdom, firmly closes all doors leading to dangerous and evil places; does not receive retribution in poverty-stricken or lowly states among devas and humans; is endowed with complete faculties and a dignified and upright appearance; and is respected, revered, and venerated by all assemblies of devas, humans, and asuras throughout the world.
Shariputra addressed the Buddha:
World-Honored One, what is the supremely excellent wisdom that this great Bodhisattva achieves?
The Buddha said to Elder Shariputra:
Shariputra, because that great Bodhisattva achieves this wisdom, they see all the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones throughout the innumerable Buddha-worlds in the ten directions, and fully hear all the correct dharma that those Buddhas have spoken; they see all the assemblies of Shravakas and Bodhisattvas in those gatherings; and also see the pure scenery and meritorious adornments of those realms. Shariputra, those Bodhisattvas, because of achieving this wisdom, do not give rise to notions of a world, do not give rise to notions of a Tathagata, do not give rise to notions of the correct dharma, do not give rise to notions of a Bodhisattva, do not give rise to notions of a Shravaka, do not give rise to notions of a Pratyekabuddha, do not give rise to notions of self, do not give rise to notions of others, do not give rise to notions of a Buddha-land.
Furthermore, Shariputra, the great Bodhisattvas, because of this wisdom, though practicing the Perfection of Generosity, do not cling to there being a Perfection of Generosity; though practicing the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to there being Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
The great Bodhisattvas, because of this wisdom, though abiding in inner emptiness, do not cling to there being inner emptiness; though abiding 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, and emptiness of non-nature of own-nature, do not cling to there being outer emptiness through emptiness of non-nature of own-nature.
The great Bodhisattvas, because of this wisdom, though abiding in suchness, do not cling to there being suchness; though abiding 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, and the inconceivable realm, do not cling to there being the dharma realm through the inconceivable realm.
The great Bodhisattvas, because of this wisdom, though cultivating the four foundations of mindfulness, do not cling to there being four foundations of mindfulness; though cultivating the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, and noble eightfold path, do not cling to there being the four right efforts through the noble eightfold path.
The great Bodhisattvas, because of this wisdom, though abiding in the Noble Truth of Suffering, do not cling to there being the Noble Truth of Suffering; though abiding in the Noble Truths of Origination, Cessation, and Path, do not cling to there being the Noble Truths of Origination, Cessation, and Path.
The great Bodhisattvas, because of this wisdom, though cultivating the four dhyanas, do not cling to there being four dhyanas; though cultivating the four immeasurables and four formless absorptions, do not cling to there being four immeasurables and four formless absorptions.
The great Bodhisattvas, because of this wisdom, though cultivating the eight liberations, do not cling to there being eight liberations; though cultivating the eight mastery bases, nine successive absorptions, and ten totality bases, do not cling to there being eight mastery bases, nine successive absorptions, and ten totality bases.
The great Bodhisattvas, because of this wisdom, though cultivating the liberation door of Emptiness, do not cling to there being the liberation door of Emptiness; though cultivating the liberation doors of Signlessness and Wishlessness, do not cling to there being the liberation doors of Signlessness and Wishlessness.
The great Bodhisattvas, because of this wisdom, though cultivating all dharani gateways, do not cling to there being all dharani gateways; though cultivating all samadhi gateways, do not cling to there being all samadhi gateways.
The great Bodhisattvas, because of this wisdom, though cultivating the stage of Supreme Joy, do not cling to there being the stage of Supreme Joy; though cultivating the stages of Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma, do not cling to there being the stages of Stainless through Cloud of Dharma.
The great Bodhisattvas, because of this wisdom, though cultivating the five eyes, do not cling to there being five eyes; though cultivating the six supernormal powers, do not cling to there being six supernormal powers.
The great Bodhisattvas, because of this wisdom, though cultivating the ten powers of the Buddha, do not cling to there being ten powers of the Buddha; though cultivating the four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, and the eighteen unshared dharmas of the Buddha, do not cling to there being the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
The great Bodhisattvas, because of this wisdom, though cultivating the thirty-two marks of a great being, do not cling to there being thirty-two marks of a great being; though cultivating the eighty secondary
marks, do not cling to there being eighty secondary marks.
The great Bodhisattvas, because of this wisdom, though cultivating non-forgetfulness, do not cling to there being non-forgetfulness; though cultivating the always-equanimous nature, do not cling to there being the always-equanimous nature.
The great Bodhisattvas, because of this wisdom, though cultivating the knowledge of all, do not cling to there being the knowledge of all; though cultivating the knowledge of paths and knowledge of all aspects, do not cling to there being the knowledge of paths and knowledge of all aspects.
The great Bodhisattvas, because of this wisdom, though cultivating all the practices of the Great Bodhisattva, do not cling to there being all the practices of the Great Bodhisattva; though cultivating the supreme enlightenment of all Buddhas, do not cling to there being the supreme enlightenment of all Buddhas.
Shariputra, this is called the great Bodhisattva who has achieved supremely excellent wisdom. The great Bodhisattvas, by achieving this wisdom, are able to quickly fulfill all Buddha-dharmas; though able to fulfill all Buddha-dharmas, with regard to all dharmas they do not cling and do not grasp, because the nature of all dharmas is emptiness.
Furthermore, Shariputra, there is a great Bodhisattva who practices the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, and thereby attains the five pure eyes. What are the five? They are: the flesh eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye.
Shariputra addressed the Buddha:
World-Honored One, what does it mean for a great Bodhisattva to attain the pure flesh eye?
The Buddha said to Elder Shariputra:
Shariputra, there are great Bodhisattvas who, having attained the pure flesh eye, can see through one hundred yojanas; there are great Bodhisattvas who, having attained the pure flesh eye, can see through two hundred yojanas; there are great Bodhisattvas who, having attained the pure flesh eye, can see through three hundred yojanas; there are great Bodhisattvas who, having attained the pure flesh eye, can see through four hundred, five hundred, six hundred, up to one thousand yojanas; there are great Bodhisattvas who, having attained the pure flesh eye, can see through the entire continent of Jambudvipa; there are great Bodhisattvas who, having attained the pure flesh eye, can see through two great continents; there are great Bodhisattvas who, having attained the pure flesh eye, can see through three great continents; there are great Bodhisattvas who, having attained the pure flesh eye, can see through four great continents; there are great Bodhisattvas who, having attained the pure flesh eye, can see through a small thousand-world system; there are great Bodhisattvas who, having attained the pure flesh eye, can see through a medium thousand-world system; there are great Bodhisattvas who, having attained the pure flesh eye, can see through a great thousand-world system.
Shariputra, this is called the great Bodhisattva attaining the pure flesh eye.
Shariputra again addressed the Buddha:
World-Honored One, what does it mean for a great Bodhisattva to attain the pure divine eye?
The Buddha said to Elder Shariputra:
Shariputra, the great Bodhisattvas who attain the pure divine eye can see all the devas in the realm of the Four Great Heavenly Kings. What the divine eye sees is also what is known as it truly is. They can see all the Thirty-Three Heavens, the Yama Heavens, the Tushita Heavens, the Nirmanarati Heavens, and the Paranirmitavasavartin Heavens. What the divine eye sees is also what is known as it truly is about those realms.
The great Bodhisattvas who attain the pure divine eye can see all the Brahma’s Retinue Heavens. What the divine eye sees is also what is known as it truly is. They can see all the Brahma’s Ministers Heavens, the Brahma’s Assembly Heavens, and the Great Brahma Heavens. What the divine eye sees is also what is known as it truly is about those realms.
The great Bodhisattvas who attain the pure divine eye can see all the Light Heavens. What the divine eye sees is also what is known as it truly is. They can see all the Limited Light Heavens, the Immeasurable Light Heavens, and the Radiant Light Heavens. What the divine eye sees is also what is known as it truly is about those realms.
The great Bodhisattvas who attain the pure divine eye can see all the Pure Heavens. What the divine eye sees is also what is known as it truly is. They can see all the Limited Purity Heavens, the Immeasurable Purity Heavens, and the Pervading Purity Heavens. What the divine eye sees is also what is known as it truly is about those realms.
The great Bodhisattvas who attain the pure divine eye can see all the Vast Heavens. What the divine eye sees is also what is known as it truly is. They can see all the Limited Vast Heavens, the Immeasurable Vast Heavens, and the Vast Fruit Heavens. What the divine eye sees is also what is known as it truly is about those realms.
The great Bodhisattvas who attain the pure divine eye can see all the Heavens of Beings Without Perception. What the divine eye sees is also what is known as it truly is.
The great Bodhisattvas who attain the pure divine eye can see all the No-Oppression Heavens. What is seen encompasses also what is known as it truly is. They can see all the No-Heat Heavens, the Good-Appearance Heavens, the Good-Vision Heavens, and the Akanittha Heavens. What is seen encompasses also what is known as it truly is about those realms.
Shariputra, there is that which the great Bodhisattva who has attained the divine eye has seen, but all the devas from the realm of the Four Great Heavenly Kings through the Akanittha Heavens, even though they have attained the divine eye, cannot see it and cannot know it.
Shariputra, the great Bodhisattvas who attain the pure divine eye can see, and also know as it truly is, all kinds of sentient beings dying in one place and being born in another, throughout the innumerable worlds in the ten directions.
Shariputra, this is called the great Bodhisattva attaining the pure divine eye.
Shariputra again addressed the Buddha:
World-Honored One, what does it mean for a great Bodhisattva to attain the pure wisdom eye?
The Buddha said to Elder Shariputra:
Shariputra, the great Bodhisattvas who attain the pure wisdom eye do not see conditioned or unconditioned dharmas; do not see defiled or undefiled dharmas; do not see worldly or supramundane dharmas; do not see dharmas with faults or dharmas without faults; do not see defiled or pure dharmas; do not see material or immaterial dharmas; do not see obstructive or non-obstructive dharmas; do not see past, future, or present dharmas; do not see dharmas bound in the realm of desire, bound in the form realm, or bound in the formless realm; do not see good, unwholesome, or neutral dharmas; do not see dharmas eliminated by the path of seeing, eliminated by the path of cultivation, or not eliminated; do not see dharmas of training, non-training, or neither training nor non-training – down to all dharmas, whether with their own nature or with their distinctions, none are seen.
Shariputra, that great Bodhisattva who has attained the pure wisdom eye, with regard to all dharmas: does not see, yet is not without seeing; does not hear, yet is not without hearing; does not know, yet is not without knowing; does not clearly understand, yet is not without clearly understanding.
Shariputra, this is called the great Bodhisattva attaining the pure wisdom eye.
Shariputra again addressed the Buddha:
World-Honored One, what does it mean for a great Bodhisattva to attain the pure dharma eye?
The Buddha said to Elder Shariputra:
Shariputra, the great Bodhisattvas who attain the pure dharma eye can know as it truly is the innumerable distinct types of persons. This is what is known as it truly is: this one follows through faith, this one follows through dharma, this one practices signlessness; this one abides in emptiness, this one abides in signlessness, this one abides in wishlessness. Further, they know as it truly is: this one, through the liberation door of Emptiness, arouses the five faculties; through the five faculties arouses the uninterrupted absorption; through the uninterrupted absorption arouses knowledge and vision of liberation; through knowledge and vision of liberation, permanently cuts off the three fetters, attaining the fruit of stream-entry. Self-view, clinging to rules and vows, and doubt – these are called the three fetters. Further, through newly attaining the path of cultivation, reducing desire and aversion in the realm of desire, attaining the fruit of once-returning; further, through the superior path of cultivation, eliminating desire and aversion in the realm of desire, attaining the fruit of non-returning; further, through the higher path of cultivation, eliminating the five upper fetters, attaining the fruit of arhatship. Desire of the form realm, desire of the formless realm, ignorance, conceit, and restlessness – these are the five upper fetters (the five fetters in the form and formless realms).
Further they know as it truly is: this one, through the liberation door of Signlessness, arouses the five faculties; through the five faculties arouses the uninterrupted absorption; through the uninterrupted absorption arouses knowledge and vision of liberation; through knowledge and vision of liberation, permanently cuts off the three fetters, attaining the fruit of stream-entry; further, through attaining the path of cultivation, reducing desire and aversion in the realm of desire, attaining the fruit of once-returning; further, through the superior path of cultivation, eliminating desire and aversion in the realm of desire, attaining the fruit of non-returning; further, through the higher path of cultivation, eliminating the five upper fetters, attaining the fruit of arhatship.
Further they know as it truly is: this one, through the liberation door of Wishlessness, arouses the five faculties; through the five faculties arouses the uninterrupted absorption; through the uninterrupted absorption arouses knowledge and vision of liberation; through knowledge and vision of liberation, permanently cuts off the three fetters, attaining the fruit of stream-entry; further, through attaining the path of cultivation, reducing desire and aversion in the realm of desire, attaining the fruit of once-returning; further, through the superior path of cultivation, eliminating desire and aversion in the realm of desire, attaining the fruit of non-returning; further, through the higher path of cultivation, eliminating the five upper fetters, attaining the
fruit of arhatship.
Further they know as it truly is: this one, through the liberation doors of Emptiness and Signlessness, arouses the five faculties; through the five faculties arouses the uninterrupted absorption; through the uninterrupted absorption arouses knowledge and vision of liberation; through knowledge and vision of liberation, permanently cuts off the three fetters, attaining the fruit of stream-entry; further, through attaining the path of cultivation, reducing desire and aversion in the realm of desire, attaining the fruit of once-returning; further, through the superior path of cultivation, eliminating desire and aversion in the realm of desire, attaining the fruit of non-returning; further, through the higher path of cultivation, eliminating the five upper fetters, attaining the fruit of arhatship.
Further they know as it truly is: this one, through the liberation doors of Emptiness and Wishlessness, arouses the five faculties; through the five faculties arouses the uninterrupted absorption; through the uninterrupted absorption arouses knowledge and vision of liberation; through knowledge and vision of liberation, permanently cuts off the three fetters, attaining the fruit of stream-entry; further, through attaining the path of cultivation, reducing desire and aversion in the realm of desire, attaining the fruit of once-returning; further, through the superior path of cultivation, eliminating desire and aversion in the realm of desire, attaining the fruit of non-returning; further, through the higher path of cultivation, eliminating the five upper fetters, attaining the fruit of arhatship.
Further they know as it truly is: this one, through the liberation doors of Signlessness and Wishlessness, arouses the five faculties; through the five faculties arouses the uninterrupted absorption; through the uninterrupted absorption arouses knowledge and vision of liberation; through knowledge and vision of liberation, permanently cuts off the three fetters, attaining the fruit of stream-entry; further, through attaining the path of cultivation, reducing desire and aversion in the realm of desire, attaining the fruit of once-returning; further, through the superior path of cultivation, eliminating desire and aversion in the realm of desire, attaining the fruit of non-returning; further, through the higher path of cultivation, eliminating the five upper fetters, attaining the fruit of arhatship.
Further they know as it truly is: this one, through the liberation doors of Emptiness, Signlessness, and Wishlessness, arouses the five faculties; through the five faculties arouses the uninterrupted absorption; through the uninterrupted absorption arouses knowledge and vision of liberation; through knowledge and vision of liberation, permanently cuts off the three fetters, attaining the fruit of stream-entry; further, through attaining the path of cultivation, reducing desire and aversion in the realm of desire, attaining the fruit of once-returning; further, through the superior path of cultivation, eliminating desire and aversion in the realm of desire, attaining the fruit of non-returning; further, through the higher path of cultivation, eliminating the five upper fetters, attaining the fruit of arhatship.
Shariputra, this is called the great Bodhisattva attaining the pure dharma eye.
Furthermore, Shariputra, the great Bodhisattvas who attain the pure dharma eye can know as it truly is: this one type of person, through the liberation doors of Emptiness, Signlessness, and Wishlessness, arouses the five faculties; through the five faculties arouses the uninterrupted absorption; through the uninterrupted absorption arouses knowledge and vision of liberation; through knowledge and vision of liberation, can know as it truly is: all dharmas that arise through combination are dharmas of disintegration. Because of knowing this, they attain superior five faculties, cut off all afflictions, and successively attain the fruit of pratyekabuddhahood.
Shariputra, this is called the great Bodhisattva attaining the pure dharma eye.
Furthermore, Shariputra, the great Bodhisattvas who attain the pure dharma eye can know as it truly is: this great Bodhisattva has just newly arisen the mind to practice the Perfection of Generosity, to practice the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; having achieved the faculty of faith, the faculty of diligence, and skillful means, they have just now contemplated taking a body in order to grow in virtuous dharmas. That great Bodhisattva is born either into great Kshatriya, Brahmin, Elder, or Lay Practitioner lineages, or born among the devas of the Four Great Heavenly Kings, the Thirty-Three Heavens, the Yama Heavens, the Tushita Heavens, the Nirmanarati Heavens, or the Paranirmitavasavartin Heavens; in all those places, bringing full accomplishment to sentient beings, according to the wishes of those sentient beings, able to provide all kinds of excellent and appropriate things; also able to purify Buddha-lands; also using all kinds of excellent things to reverently make offerings, show respect, and offer praise to the Buddhas and World-Honored Ones; never falling down to the level of Shravakas or Pratyekabuddhas; until attaining supreme enlightenment, completely without retrogression.
Shariputra, this is called the great Bodhisattva attaining the pure dharma eye.
Furthermore, Shariputra, the great Bodhisattvas who attain the pure dharma eye
can see and know as it truly is: this great Bodhisattva has already received a prediction of supreme enlightenment; this great Bodhisattva is currently receiving a prediction of supreme enlightenment; this great Bodhisattva will receive a prediction of supreme enlightenment; this great Bodhisattva is non-retrogressive toward supreme enlightenment; this great Bodhisattva may still retrogress from supreme enlightenment; this great Bodhisattva has already abided at the stage of non-retrogression; this great Bodhisattva has not yet abided at the stage of non-retrogression; this great Bodhisattva’s supernormal powers have already been fulfilled; this great Bodhisattva’s supernormal powers have not yet been fulfilled; this great Bodhisattva, because their supernormal powers have already been fulfilled, is able to go to the innumerable Buddha-worlds in the ten directions and reverently make offerings, show respect, and offer praise to all the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones and the assemblies of great Bodhisattvas; this great Bodhisattva, because their supernormal powers have not yet been fulfilled, cannot go to the innumerable Buddha-worlds in the ten directions and reverently make offerings, show respect, and offer praise to all the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones and the assemblies of great Bodhisattvas; this great Bodhisattva has already attained supernormal powers; this great Bodhisattva has not yet attained supernormal powers; this great Bodhisattva has already attained the acceptance of the non-arising of dharmas; this great Bodhisattva has not yet attained the acceptance of the non-arising of dharmas; this great Bodhisattva has already attained superior faculties; this great Bodhisattva has not yet attained superior faculties; this great Bodhisattva has already purified their Buddha-land; this great Bodhisattva has not yet purified their Buddha-land; this great Bodhisattva has already brought full accomplishment to sentient beings; this great Bodhisattva has not yet brought full accomplishment to sentient beings; this great Bodhisattva has already attained the great vows; this great Bodhisattva has not yet attained the great vows; this great Bodhisattva has already been jointly praised by all Buddhas; this great Bodhisattva has not yet been jointly praised by all Buddhas; this great Bodhisattva has already drawn close to all Buddhas; this great Bodhisattva has not yet drawn close to all Buddhas; this great Bodhisattva has an immeasurable lifespan; this great Bodhisattva has a measurable lifespan; when this great Bodhisattva attains supreme enlightenment, there will be immeasurable monks; when this great Bodhisattva attains supreme enlightenment, there will be a measurable number of monks; when this great Bodhisattva attains supreme enlightenment, there will be a Bodhisattva Sangha; when this great Bodhisattva attains supreme enlightenment, there will be no Bodhisattva Sangha; this great Bodhisattva exclusively practices benefiting others; this great Bodhisattva only includes practice that benefits oneself; this great Bodhisattva’s practice of asceticism involves difficulty; this great Bodhisattva’s practice of asceticism involves no difficulty; this great Bodhisattva is a candidate for the next birth to Buddhahood; this great Bodhisattva still has many more lives before being a candidate for the next birth to Buddhahood; this great Bodhisattva has already abided in the final body; this great Bodhisattva has not yet abided in the final body; this great Bodhisattva has already sat upon the wondrous Bodhi throne; this great Bodhisattva has not yet sat upon the wondrous Bodhi throne; [text truncated in source]
Shariputra, this is called the great Bodhisattva attaining the pure dharma eye.
Shariputra again addressed the Buddha:
World-Honored One, what does it mean for a great Bodhisattva to attain the pure Buddha eye?
The Buddha said to Elder Shariputra:
Shariputra, the great Bodhisattvas, with the bodhi mind uninterrupted, enter the diamond-like absorption, attain the knowledge of all aspects, and thereby achieve the ten powers of the Buddha, the four fearlessnesses, four analytical knowledges, the great lovingkindness, compassion, sympathetic joy, and equanimity, the eighteen unshared dharmas of the Buddha, with immeasurable, boundless, supremely excellent and inconceivable meritorious virtues. At that point, the Buddha eye is achieved, liberation is attained, and all obstructions are completely severed and purified. The great Bodhisattvas, because of thus attaining the pure Buddha eye, surpass the domain of wisdom of the Shravakas and Pratyekabuddhas; there is nothing not seen, not heard, not known, not clearly understood; with regard to all dharmas, the marks of each are perceived.
Shariputra, this is called the great Bodhisattva attaining the pure Buddha eye.
Shariputra, the great Bodhisattvas who wish to attain supreme enlightenment must attain the pure Buddha eye as described.
Shariputra, if a great Bodhisattva wishes to attain the five pure eyes, they should diligently cultivate the dharmas of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita. Why? Shariputra, because such six Perfections encompass all pure virtuous dharmas – the virtuous dharmas of the Shravakas, the virtuous dharmas of the Pratyekabuddhas, the virtuous dharmas of the Bodhisattvas, and the virtuous dharmas of the Tathagatas. Shariputra, if asked: What dharma can encompass all virtuous dharmas? – one should immediately answer: It is the deep Prajnaparamita. Why? Shariputra, because the deep Prajnaparamita is the mother and nurturer of all virtuous dharmas; it is able to give birth to and nourish the Perfections of Generosity, Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, and the five eyes…, with immeasurable and boundless supremely excellent and inconceivable meritorious virtues. Shariputra, if a great Bodhisattva wishes to attain the five pure eyes as described, they must study the Prajnaparamita. Shariputra, if a great Bodhisattva wishes to attain supreme enlightenment, they should study the pure five eyes as described. Shariputra, if a great Bodhisattva always studies the five pure eyes as described, they will certainly and definitely attain supreme enlightenment.
– o0o –
End Of Volume 8