THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 8
Chapter 4: TRANSFORMATION OF BIRTH (2)
Furthermore, Śāriputra, there is a Great Bodhisattva who cultivates the perfection of wisdom, attains the four meditative absorptions, the four immeasurables, and the four formless concentrations. Regarding the nine levels of concentration, he reaches the state of transcending their sequence, entering and emerging in both forward and reverse order, freely abiding and moving within them, which is not the realm of the Śrāvakas or Pratyekabuddhas. That Great Bodhisattva may sometimes enter the First Meditative Absorption; emerging from the First Meditative Absorption, he enters the concentration of cessation; emerging from the concentration of cessation, he enters the Second Meditative Absorption; emerging from the Second Meditative Absorption, he enters the concentration of cessation; emerging from the concentration of cessation, he enters the Third Meditative Absorption; emerging from the Third Meditative Absorption, he enters the concentration of cessation; emerging from the concentration of cessation, he enters the Fourth Meditative Absorption; emerging from the Fourth Meditative Absorption, he enters the concentration of cessation; emerging from the concentration of cessation, he enters the concentration of Infinite Space; emerging from the concentration of Infinite Space, he enters the concentration of cessation; emerging from the concentration of cessation, he enters the concentration of Infinite Consciousness; emerging from the concentration of Infinite Consciousness, he enters the concentration of cessation; emerging from the concentration of cessation, he enters the concentration of Nothingness; emerging from the concentration of Nothingness, he enters the concentration of cessation; emerging from the concentration of cessation, he enters the concentration of Neither Perception nor Non-Perception; emerging from the concentration of Neither Perception nor Non-Perception, he enters the concentration of cessation; emerging from the concentration of cessation, he enters the First Meditative Absorption. Śāriputra, this Great Bodhisattva, while cultivating the perfection of wisdom, has attained skillful means regarding the stages of concentration, transcending their sequence, freely manifesting wondrous functions, yet within them he is neither stained nor attached.
Furthermore, Śāriputra, there is a Great Bodhisattva who, although he has attained the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; although he has attained the liberations of emptiness, signlessness, and wishlessness; although he abides in the noble truths of suffering, origin, cessation, and path; although he has attained the eight liberations, the eight spheres of mastery, the nine sequential concentrations, and the ten totalities, does not cling to the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, or the state of a Pratyekabuddha. That Great Bodhisattva, cultivating the perfection of wisdom, uses skillful means to cause sentient beings to cultivate the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; to cultivate the liberations of emptiness, signlessness, and wishlessness; to abide in the noble truths of suffering, origin, cessation, and path; to cultivate the eight liberations, the eight spheres of mastery, the nine sequential concentrations, and the ten totalities, thereby attaining the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, or the state of a Pratyekabuddha.
Śāriputra, although that Great Bodhisattva has cultivated the practices of generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom; although he has abided in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness; although he has abided in suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; although he has cultivated all dhāraṇī gateways and all samādhi gateways; although he has cultivated the stages of Joy, Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-reaching, Immovable, Excellent Wisdom, and Cloud of Dharma; although he has cultivated the five kinds of eyes and the six supernatural powers; although he has cultivated the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, the great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; although he has cultivated the quality of never forgetting and the nature of constant equanimity; although he has cultivated omniscient wisdom, path-knowing wisdom, and all-aspect wisdom, he does not cling to the unsurpassed enlightenment.
That Great Bodhisattva, cultivating the perfection of wisdom and using skillful means, causes sentient beings to cultivate generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom, up to cultivating omniscient wisdom, path-knowing wisdom, and all-aspect wisdom, and attain the unsurpassed enlightenment.
Śāriputra, the wisdom-fruit of the Śrāvakas and Pratyekabuddhas is the patience of a Great Bodhisattva.
Śāriputra, you should know that this Great Bodhisattva, abiding at the stage of non-retrogression and always dwelling within the perfection of wisdom, is able to accomplish such things.
Furthermore, Śāriputra, those Great Bodhisattvas who have long abided in the practices of generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom, as well as the immeasurable and boundless other Buddha-dharmas, adorn and purify the Tuṣita Heaven.
Śāriputra, you should know that this Great Bodhisattva will certainly attain unsurpassed enlightenment in this Fortunate Aeon.
Furthermore, Śāriputra, there is a Great Bodhisattva who cultivates the perfection of wisdom and, although he has attained the four meditative absorptions, the four immeasurables, and the four formless concentrations; attained the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; cultivated the liberations of emptiness, signlessness, and wishlessness; cultivated the eight liberations, the eight spheres of mastery, the nine sequential concentrations, and the ten totalities; cultivated generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom; cultivated all dhāraṇī gateways and samādhi gateways; cultivated the stages of Great Bodhisattvas; cultivated the five kinds of eyes and the six supernatural powers; cultivated the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; cultivated the quality of never forgetting and the nature of constant equanimity; cultivated omniscient wisdom, path-knowing wisdom, and all-aspect wisdom, yet has not fully penetrated the noble truths. Śāriputra, you should know that this Great Bodhisattva is a being in the final life before Buddhahood.
Furthermore, Śāriputra, there is a Great Bodhisattva who cultivates generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom, traveling through worlds, from one Buddha-field to another, purifying Buddha-fields and establishing sentient beings toward unsurpassed enlightenment.
Śāriputra, this Great Bodhisattva must pass through immeasurable and countless great eons before attaining unsurpassed enlightenment.
Furthermore, Śāriputra, there is a Great Bodhisattva who abides in generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom, always diligently striving, constantly benefiting sentient beings, whose mouth never speaks meaningless words; whose body and mind never think or perform meaningless actions. Furthermore, Śāriputra, there is a Great Bodhisattva who cultivates the six perfections, always diligently striving, constantly benefiting sentient beings, traveling from one Buddha-field to another, eliminating the three evil destinies of sentient beings and, through skillful means, establishing beings in the paths leading toward goodness.
Furthermore, Śāriputra, there is a Great Bodhisattva who, although abiding in the six perfections, takes the perfection of generosity as foremost, courageously practicing it, giving sentient beings all desirable things, always without laziness or negligence; whatever sentient beings need, he gives: those who need food are given food; those who need drink are given drink; those who need vehicles are given vehicles; those who need clothing are given clothing; those who need incense and flowers are given incense and flowers; those who need necklaces are given necklaces; those who need dwellings are given dwellings; those who need beds and couches are given beds and couches; those who need bedding are given bedding; those who need lamps are given lamps; those who need money and grain are given money and grain; those who need jewels are given jewels; those who need music and entertainment are given music and entertainment; those who need servants are given servants. According to their needs for wealth and possessions, he gladly gives so that they lack nothing. After giving, he encourages them to diligently cultivate the three vehicles of enlightenment.
Furthermore, Śāriputra, there is a Great Bodhisattva who, although abiding in the six perfections, takes the perfection of pure discipline as foremost, courageously cultivating it; his body, speech, and mind are always fully endowed with pure restraint, and he constantly encourages sentient beings to cultivate such restraint, causing them to quickly perfect it.
Furthermore, Śāriputra, there is a Great Bodhisattva who, although abiding in the six perfections, takes the perfection of patience as foremost, courageously cultivating it, forever abandoning all anger, and constantly encouraging sentient beings to cultivate such patience, causing them to quickly perfect it.
Furthermore, Śāriputra, there is a Great Bodhisattva who, although abiding in the six perfections, takes the perfection of diligence as foremost, courageously cultivating it, fully practicing all wholesome dharmas, and constantly encouraging sentient beings to cultivate such diligence, causing them to quickly perfect it.
Furthermore, Śāriputra, there is a Great Bodhisattva who, although abiding in the six perfections, takes the perfection of meditative absorption as foremost, courageously cultivating it, fully practicing all superior concentrations, and constantly encouraging sentient beings to cultivate such superior concentrations, causing them to quickly perfect them.
Furthermore, Śāriputra, there is a Great Bodhisattva who, although abiding in the six perfections, takes the perfection of wisdom as foremost, courageously cultivating it, fully practicing all wisdom, and constantly encouraging sentient beings to cultivate such superior wisdom, causing them to quickly perfect it.
Furthermore, Śāriputra, there is a Great Bodhisattva who cultivates the perfection of wisdom and, through skillful means, manifests transformation bodies like Buddhas, entering the realms of hell beings, animals, hungry ghosts, humans, and gods; according to the languages of each kind, he teaches the true Dharma, causing all such beings to attain supreme benefit and happiness.
Furthermore, Śāriputra, there is a Great Bodhisattva who abides in generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom, manifests transformation bodies like Buddhas, appearing throughout countless Buddha-worlds in the ten directions, teaching the true Dharma for sentient beings, respectfully making offerings, honoring, and praising the Buddhas, the World-Honored Ones; in the presence of those Buddhas, he always listens to the true Dharma, purifies Buddha-fields, observes throughout the ten directions the extremely superior, pure, wondrous appearances of Buddha-fields, and creates for himself Buddha-fields that are supremely adorned and pure; within them dwell Great Bodhisattvas who are all beings in their final life before Buddhahood, causing them to quickly attain their desired unsurpassed enlightenment.
Furthermore, Śāriputra, there is a Great Bodhisattva who cultivates generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom, possesses the thirty-two marks of a Great Person and the eighty secondary excellent characteristics, perfectly adorned, with faculties powerful, sharp, and extremely pure. Beings who see him cherish and respect him and generate pure minds; through this, he guides and instructs them according to their wishes, causing them gradually to attain Nirvāṇa through the three vehicles. Thus, Śāriputra, a Great Bodhisattva cultivating the perfection of wisdom should train according to the way of creating purity in body, speech, and mind.
Furthermore, Śāriputra, there is a Great Bodhisattva who cultivates generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom; although he possesses extremely clear and sharp faculties, he does not rely upon them to exalt himself and belittle others.
Furthermore, Śāriputra, there is a Great Bodhisattva who, from the moment of first generating the aspiration until attaining the stage of non-retrogression, always abides in generosity and the perfection of pure discipline, and at all times never falls into the evil destinies.
Furthermore, Śāriputra, there is a Great Bodhisattva who, from the moment of first generating the aspiration until attaining the stage of non-retrogression, never abandons the ten paths of wholesome karma.
Furthermore, Śāriputra, there is a Great Bodhisattva who abides in generosity and the perfection of pure discipline, becomes a wheel-turning king, accomplishes the seven treasures, governs people through Dharma rather than non-Dharma, establishes sentient beings in the ten wholesome paths, and also gives treasures to the poor and suffering.
Furthermore, Śāriputra, there is a Great Bodhisattva who abides in generosity and the perfection of pure discipline, receives the karmic result of being a wheel-turning king for many hundreds of thousands of lifetimes, encounters immeasurable hundreds of thousands of Buddhas, respectfully makes offerings, honors, and praises each one without exception.
Furthermore, Śāriputra, there is a Great Bodhisattva who abides in generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom, constantly provides the light of Dharma for sentient beings obscured by wrong views, and also uses this light to illuminate himself until attaining unsurpassed enlightenment, never abandoning this illuminating Dharma. Śāriputra, because of this cause and condition, that Great Bodhisattva always has the Buddha-dharmas revealed before him. Therefore, Śāriputra, Great Bodhisattvas cultivating the perfection of wisdom should not give rise to the three karmic activities of body, speech, and mind that create faults.
At that time, Śāriputra said to the Buddha: “World-Honored One, what is meant by Great Bodhisattvas creating faults through the three karmic activities of body, speech, and mind?” The Buddha told Elder Śāriputra: “If a Great Bodhisattva gives rise to the thought: ‘This is my body,’ and therefore creates bodily karma; ‘This is my speech,’ and therefore creates verbal karma; ‘This is my mind,’ and therefore creates mental karma. Śāriputra, this is called a Great Bodhisattva having bodily, verbal, and mental karma that creates faults.”
Furthermore, Śāriputra, Great Bodhisattvas cultivating the perfection of wisdom do not cling to the existence of body and bodily karma, do not cling to the existence of speech and verbal karma, and do not cling to the existence of mind and mental karma.
Furthermore, Śāriputra, if a Great Bodhisattva cultivating the perfection of wisdom clings to the existence of body, speech, mind, and their karmic activities, then thoughts of greed, violation of discipline, anger, laziness, distraction, and harmful mindfulness arise. If these thoughts arise, one is not called a Great Bodhisattva. Therefore, Śāriputra, Great Bodhisattvas cultivating the perfection of wisdom do not have such thoughts.
Furthermore, Śāriputra, if a Great Bodhisattva cultivating generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom manifests the three kinds of coarse defilement of body, speech, and mind, this is impossible. Why? Śāriputra, because Great Bodhisattvas cultivating the six perfections are capable of purifying all coarse defilements of body, speech, and mind.
At that time, Śāriputra said to the Buddha: “World-Honored One, for what reason are Great Bodhisattvas capable of purifying all coarse defilements of body, speech, and mind?” The Buddha told Elder Śāriputra: “Śāriputra, Great Bodhisattvas cultivating the six perfections do not cling to the existence of body and the coarse defilements of body, do not cling to the existence of speech and the coarse defilements of speech, and do not cling to the existence of mind and the coarse defilements of mind. Thus, Śāriputra, Great Bodhisattvas cultivating the six perfections are capable of purifying the three coarse defilements of body, speech, and mind.”
Furthermore, Śāriputra, if a Great Bodhisattva, from the moment of first generating the aspiration, always delights in upholding the ten wholesome paths of karma, does not give rise to the mind of a Śrāvaka, does not give rise to the mind of a Pratyekabuddha, and toward sentient beings constantly gives rise to compassion in order to completely uproot their suffering and constantly gives rise to loving-kindness in order to give them happiness, then I also say that such a Great Bodhisattva, because of the superiority of his mind power, is capable of purifying the three coarse defilements of body, speech, and mind and bringing benefit and happiness to sentient beings.
Furthermore, Śāriputra, a Great Bodhisattva cultivating generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom should always purify the path of enlightenment.
At this time, Śāriputra said to the Buddha: “World-Honored One, what is called the path of enlightenment of a Great Bodhisattva?” The Buddha told Elder Śāriputra: “Śāriputra, Great Bodhisattvas cultivating the six perfections do not cling to bodily karma and the coarse defilements of body; do not cling to verbal karma and the coarse defilements of speech; do not cling to mental karma and the coarse defilements of mind; do not cling to the perfection of generosity; do not cling to the perfection of pure discipline; do not cling to the perfection of patience; do not cling to the perfection of diligence; do not cling to the perfection of meditative absorption; do not cling to the perfection of wisdom; do not cling to Śrāvakas; do not cling to Pratyekabuddhas; do not cling to Bodhisattvas; do not cling to Tathāgatas. Śāriputra, this is called the path of enlightenment of a Great Bodhisattva. Why? Because the path of enlightenment cannot grasp any phenomenon at all.”
Furthermore, Śāriputra, there is a Great Bodhisattva who, cultivating generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom and proceeding toward the path of enlightenment, encounters nothing that can obstruct him.
Śāriputra said to the Buddha: “World-Honored One, for what reason does a Great Bodhisattva cultivating the six perfections and proceeding toward the path of enlightenment encounter nothing that can obstruct him?” The Buddha told Elder Śāriputra: “Śāriputra, Great Bodhisattvas cultivating the six perfections are not attached to form, nor to feeling, perception, formations, or consciousness; they are not attached to the eye faculty, nor to the ear, nose, tongue, body, or mind faculties; they are not attached to forms, nor to sounds, smells, tastes, tactile objects, or dharmas; they are not attached to the eye element, nor to the ear, nose, tongue, body, or mind elements; they are not attached to the form element, nor to the sound, smell, taste, tactile object, or dharma elements; they are not attached to eye consciousness, nor to ear, nose, tongue, body, or mind consciousness; they are not attached to eye contact, nor to ear, nose, tongue, body, or mind contact; they are not attached to feelings arising dependent on eye contact, nor to feelings arising dependent on ear, nose, tongue, body, or mind contact; they are not attached to the earth element, nor to the water, fire, wind, space, or consciousness elements; they are not attached to phenomena arising from causes and conditions, nor to phenomena arising from sequentially uninterrupted conditions, objective conditions, dominant conditions, or other conditions; they are not attached to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, grief, suffering, distress, and affliction; they are not attached to the perfection of generosity, nor to pure discipline, patience, diligence, meditative absorption, or wisdom; they are not attached to inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness; they are not attached to suchness, the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; they are not attached to the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path; they are not attached to the noble truth of suffering, nor to the noble truths of origin, cessation, and path; they are not attached to the four meditative absorptions, the four immeasurables, or the four formless concentrations; they are not attached to the eight liberations, the eight spheres of mastery, the nine sequential concentrations, or the ten totalities; they are not attached to the liberation gateway of emptiness, nor to the liberation gateways of signlessness and wishlessness; they are not attached to all dhāraṇī gateways or all samādhi gateways; they are not attached to the stage of Joy, nor to the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-reaching, Immovable, Excellent Wisdom, and Cloud of Dharma; they are not attached to the five kinds of eyes, the six supernatural powers, the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of a Buddha; they are not attached to the thirty-two marks of a Great Person or the eighty secondary excellent characteristics; they are not attached to the quality of never forgetting or the nature of constant equanimity; they are not attached to omniscient wisdom, path-knowing wisdom, or all-aspect wisdom; they are not attached to the fruit of Stream-entry, nor to the fruits of Once-returning, Non-returning, Arhatship, or the state of a Pratyekabuddha; they are not attached to all practices of Great Bodhisattvas; they are not attached to the unsurpassed enlightenment of the Buddhas.
Śāriputra, because of these causes and conditions, Great Bodhisattvas cultivating the six perfections always rapidly increase and proceed toward the path of enlightenment, unobstructed by anything.
Furthermore, Śāriputra, there is a Great Bodhisattva abiding in the perfection of wisdom who, in order to quickly perfect omniscient wisdom and become the most supreme wisdom, closes all gates leading to unfortunate realms, does not receive rebirth among the poor and lowly, and instead is born among humans and gods with complete faculties and dignified appearance, respected, honored, and revered by all worldly beings, including gods, humans, and asuras.
Śāriputra said to the Buddha: “World-Honored One, what does the supreme wisdom accomplished by that Great Bodhisattva consist of?” The Buddha told Elder Śāriputra: “Śāriputra, in order to accomplish this wisdom, that Great Bodhisattva sees all Thus Come, Worthy Ones, Perfectly Enlightened Ones in countless Buddha-worlds throughout the ten directions, hears all the true Dharma taught by those Buddhas, sees all the assemblies of Śrāvakas and Bodhisattvas in those gatherings, and also sees the pure appearances and adorned virtues of those realms. Śāriputra, because of accomplishing this wisdom, these Bodhisattvas do not give rise to the perception of world, do not give rise to the perception of Tathāgata, do not give rise to the perception of true Dharma, do not give rise to the perception of Bodhisattva, do not give rise to the perception of Śrāvaka, do not give rise to the perception of Pratyekabuddha, do not give rise to the perception of self, do not give rise to the perception of others, and do not give rise to the perception of Buddha-fields.”
Furthermore, Śāriputra, because of this wisdom, although Great Bodhisattvas practice the perfection of generosity, they do not cling to the existence of the perfection of generosity; although they practice pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom, they do not cling to the existence of pure discipline, patience, diligence, meditative absorption, or wisdom.
Because of this wisdom, although Great Bodhisattvas abide in inner emptiness, they do not cling to the existence of inner emptiness; although they abide in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness, they do not cling to the existence of outer emptiness up to the emptiness of the self-nature of emptiness.
Because of this wisdom, although Great Bodhisattvas abide in suchness, they do not cling to the existence of suchness; although they abide in the Dharma realm, Dharma-nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, they do not cling to the existence of the Dharma realm up to the inconceivable realm.
Because of this wisdom, although Great Bodhisattvas cultivate the four foundations of mindfulness, they do not cling to the existence of the four foundations of mindfulness; although they cultivate the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, they do not cling to the existence of the four right efforts up to the eightfold noble path.
Because of this wisdom, although Great Bodhisattvas abide in the noble truth of suffering, they do not cling to the existence of the noble truth of suffering; although they abide in the noble truths of origin, cessation, and path, they do not cling to the existence of the noble truths of origin, cessation, and path.
Because of this wisdom, although Great Bodhisattvas cultivate the four meditative absorptions, they do not cling to the existence of the four meditative absorptions; although they cultivate the four immeasurables and the four formless concentrations, they do not cling to the existence of the four immeasurables and the four formless concentrations.
Because of this wisdom, although Great Bodhisattvas cultivate the eight liberations, they do not cling to the existence of the eight liberations; although they cultivate the eight spheres of mastery, the nine sequential concentrations, and the ten totalities, they do not cling to the existence of the eight spheres of mastery, the nine sequential concentrations, and the ten totalities.
Because of this wisdom, although Great Bodhisattvas cultivate the liberation gateway of emptiness, they do not cling to the existence of the liberation gateway of emptiness; although they cultivate the liberation gateways of signlessness and wishlessness, they do not cling to the existence of the liberation gateways of signlessness and wishlessness.
Because of this wisdom, although Great Bodhisattvas cultivate all dhāraṇī gateways, they do not cling to the existence of all dhāraṇī gateways; although they cultivate all samādhi gateways, they do not cling to the existence of all samādhi gateways.
Because of this wisdom, although Great Bodhisattvas cultivate the stage of Joy, they do not cling to the existence of the stage of Joy; although they cultivate the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-reaching, Immovable, Excellent Wisdom, and Cloud of Dharma, they do not cling to the existence of those stages from Freedom from Defilement up to Cloud of Dharma.
Because of this wisdom, although Great Bodhisattvas cultivate the five kinds of eyes, they do not cling to the existence of the five kinds of eyes; although they cultivate the six supernatural powers, they do not cling to the existence of the six supernatural powers.
The Great Bodhisattvas, because of this wisdom, although they cultivate the ten powers of the Buddha, do not cling to there being the ten powers of the Buddha; although they cultivate the four fearlessnesses, the four unobstructed knowledges, the great practices of Loving-kindness, Compassion, Joy, and Equanimity, and the eighteen uncommon qualities of a Buddha, they do not cling to there being the four fearlessnesses up to the eighteen uncommon qualities of a Buddha.
The Great Bodhisattvas, because of this wisdom, although they cultivate the thirty-two marks of a Great Being, do not cling to there being the thirty-two marks of a Great Being; although they cultivate the eighty subsidiary characteristics, they do not cling to there being the eighty subsidiary characteristics.
The Great Bodhisattvas, because of this wisdom, although they cultivate the Dharma of not forgetting, they do not cling to there being the Dharma of not forgetting; although they cultivate the nature of always renouncing, they do not cling to there being the nature of always renouncing.
The Great Bodhisattvas, because of this wisdom, although they cultivate the wisdom of Omniscience, they do not cling to there being the wisdom of Omniscience; although they cultivate the wisdom of the Path-aspect and the wisdom of the All-aspects, they do not cling to there being the wisdom of the Path-aspect and the wisdom of the All-aspects.
The Great Bodhisattvas, because of this wisdom, although they cultivate all the practices of Great Bodhisattvas, they do not cling to there being all the practices of Great Bodhisattvas; although they cultivate the unsurpassed perfect enlightenment of all Buddhas, they do not cling to there being the unsurpassed perfect enlightenment of all Buddhas.
Śāriputra, this is called a Great Bodhisattva who has perfected supreme wisdom. The Great Bodhisattvas, by perfecting this wisdom, are able to quickly fully accomplish all Buddha-dharmas. Although they are able to fully accomplish all Buddha-dharmas, with regard to all dharmas they neither cling nor grasp, because the nature of all dharmas is emptiness.
Furthermore, Śāriputra, there are Great Bodhisattvas who cultivate the practices of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, and thus attain five kinds of purified eyes. What are the five? They are the Flesh Eye, the Heavenly Eye, the Wisdom Eye, the Dharma Eye, and the Buddha Eye.
Śāriputra said to the Buddha:
World-Honored One, how does a Great Bodhisattva attain the purified Flesh Eye? The Buddha told the Elder Śāriputra: Śāriputra, there are Great Bodhisattvas who attain the purified Flesh Eye and can see through one hundred yojanas; there are Great Bodhisattvas who attain the purified Flesh Eye and can see through two hundred yojanas; there are Great Bodhisattvas who attain the purified Flesh Eye and can see through three hundred yojanas; there are Great Bodhisattvas who attain the purified Flesh Eye and can see through four hundred, five hundred, six hundred, and up to one thousand yojanas; there are Great Bodhisattvas who attain the purified Flesh Eye and can see throughout the continent of Jambudvīpa; there are Great Bodhisattvas who attain the purified Flesh Eye and can see throughout two great continents; there are Great Bodhisattvas who attain the purified Flesh Eye and can see throughout three great continents; there are Great Bodhisattvas who attain the purified Flesh Eye and can see throughout four great continents; there are Great Bodhisattvas who attain the purified Flesh Eye and can see throughout a small thousand-world system; there are Great Bodhisattvas who attain the purified Flesh Eye and can see throughout a middle thousand-world system; there are Great Bodhisattvas who attain the purified Flesh Eye and can see throughout a great thousand-world system.
Śāriputra, this is called a Great Bodhisattva who has attained the purified Flesh Eye.
Śāriputra again said to the Buddha:
World-Honored One, how does a Great Bodhisattva attain the purified Heavenly Eye?
The Buddha told the Elder Śāriputra: Śāriputra, Great Bodhisattvas who attain the purified Heavenly Eye can see all the devas in the realm of the Four Great Kings. The seeing of the Heavenly Eye is accompanied by true knowledge of reality in this way. They can see all the Thirty-three Heavens, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Emanations, and the Heaven of Mastery over Others’ Transformations. The seeing of the Heavenly Eye is accompanied by true knowledge of reality regarding those realms in this way.
Great Bodhisattvas who attain the purified Heavenly Eye can see all the Brahmā Hosts. The seeing of the Heavenly Eye is accompanied by true knowledge of reality in this way. They can see all the Brahmā Attendants, the Brahmā Assembly, and the Great Brahmā Heaven. The seeing of the Heavenly Eye is accompanied by true knowledge of reality regarding those realms in this way.
Great Bodhisattvas who attain the purified Heavenly Eye can see all the Luminous Heavens. The seeing of the Heavenly Eye is accompanied by true knowledge of reality in this way. They can see the Lesser Luminous Heaven, the Infinite Luminous Heaven, and the Radiant Pure Heaven. The seeing of the Heavenly Eye is accompanied by true knowledge of reality regarding those realms in this way.
Great Bodhisattvas who attain the purified Heavenly Eye can see all the Pure Heavens. The seeing of the Heavenly Eye is accompanied by true knowledge of reality in this way. They can see the Lesser Pure Heaven, the Infinite Pure Heaven, and the Universal Pure Heaven. The seeing of the Heavenly Eye is accompanied by true knowledge of reality regarding those realms in this way.
Great Bodhisattvas who attain the purified Heavenly Eye can see all the Vast Heavens. The seeing of the Heavenly Eye is accompanied by true knowledge of reality in this way. They can see the Lesser Vast Heaven, the Infinite Vast Heaven, and the Vast Fruit Heaven. The seeing of the Heavenly Eye is accompanied by true knowledge of reality regarding those realms in this way.
Great Bodhisattvas who attain the purified Heavenly Eye can see all non-conceptual sentient beings in the Heaven of Non-perception. The seeing of the Heavenly Eye is accompanied by true knowledge of reality in this way.
Great Bodhisattvas who attain the purified Heavenly Eye can see all the Abode of Non-affliction Heavens. That seeing also includes true knowledge of reality. They can see all the Non-heating Heaven, the Good Appearance Heaven, the Good Seeing Heaven, and the Highest Form Heaven. That seeing also includes true knowledge of reality regarding those realms.
Śāriputra, there are things that the Heavenly Eye realized by Great Bodhisattvas can see, but all the devas from the realm of the Four Great Kings up to the Highest Form Heaven, even though they possess the Heavenly Eye, are unable to see them and are unable to know them.
Śāriputra, Great Bodhisattvas who attain the purified Heavenly Eye can see, as well as truly know, the various kinds of sentient beings who die here and are born there, throughout the countless worlds in the ten directions.
Śāriputra, this is called a Great Bodhisattva who has attained the purified Heavenly Eye.
Śāriputra again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva attain the pure wisdom eye?”
The Buddha told Venerable Śāriputra:
“Śāriputra, those Great Bodhisattvas who attain the pure wisdom eye do not see any conditioned or unconditioned dharmas; they do not see any defiled or undefiled dharmas; they do not see any worldly or supramundane dharmas; they do not see any sinful or sinless dharmas; they do not see any contaminated or pure dharmas; they do not see any form or formless dharmas; they do not see any obstructed or unobstructed dharmas; they do not see any past, future, or present dharmas; they do not see any dharmas bound by the desire realm, bound by the form realm, or bound by the formless realm; they do not see any wholesome, unwholesome, or indeterminate dharmas; they do not see any dharmas that are abandoned through seeing, abandoned through cultivation, or neither abandoned through seeing nor through cultivation; they do not see any dharmas of learning, beyond learning, or neither learning nor beyond learning. In short, they do not see all dharmas, whether in their own nature or in their distinctions.
“Śāriputra, those Great Bodhisattvas who have attained the pure wisdom eye, with regard to all dharmas, do not see, yet it is not that they do not see; they do not hear, yet it is not that they do not hear; they do not know, yet it is not that they do not know; they do not clearly understand, yet it is not that they do not clearly understand.
“Śāriputra, this is called a Great Bodhisattva attaining the pure wisdom eye.”
Śāriputra again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva attain the pure Dharma eye?”
The Buddha told Venerable Śāriputra:
“Śāriputra, those Great Bodhisattvas who attain the pure Dharma eye can know things as they truly are, regarding the various kinds of individuals (pudgalas) with their countless differences. This is called knowing things as they truly are.
“They know truly: This one follows faith; this one follows the Dharma; this one practices the signless path; this one dwells in emptiness; this one dwells in signlessness; this one dwells in wishlessness.
“They further know truly: This one, through the liberation-door of emptiness, gives rise to the five faculties; through the five faculties gives rise to uninterrupted concentration; through uninterrupted concentration gives rise to liberating knowledge and vision; through liberating knowledge and vision permanently cuts off the three fetters and attains the fruit of Stream-entry. The three fetters are identity view, attachment to precepts and practices, and doubt.
“Again, through initially attaining the path of cultivation, one reduces greed and hatred in the desire realm and attains the fruit of Once-returning. Again, through attaining the higher stage of the path of cultivation, one completely eliminates greed and hatred in the desire realm and attains the fruit of Non-returning. Again, through attaining the superior path of cultivation, one eliminates the five higher fetters and attains the fruit of Arhatship. The five higher fetters are desire for the form realm, desire for the formless realm, ignorance, pride, and restlessness (the five fetters connected with the form and formless realms).
“Again, they know truly: This one, through the liberation-door of signlessness, gives rise to the five faculties; through the five faculties gives rise to uninterrupted concentration; through uninterrupted concentration gives rise to liberating knowledge and vision; through liberating knowledge and vision permanently cuts off the three fetters and attains the fruit of Stream-entry; again, through attaining the path of cultivation, reduces greed and hatred in the desire realm and attains the fruit of Once-returning; again, through attaining the higher stage of cultivation, eliminates greed and hatred in the desire realm and attains the fruit of Non-returning; again, through attaining the superior path of cultivation, eliminates the five higher fetters and attains the fruit of Arhatship.
“Again, they know truly: This one, through the liberation-door of wishlessness, gives rise to the five faculties; through the five faculties gives rise to uninterrupted concentration; through uninterrupted concentration gives rise to liberating knowledge and vision; through liberating knowledge and vision permanently cuts off the three fetters and attains the fruit of Stream-entry; again, through attaining the path of cultivation, reduces greed and hatred in the desire realm and attains the fruit of Once-returning; again, through attaining the higher stage of cultivation, eliminates greed and hatred in the desire realm and attains the fruit of Non-returning; again, through attaining the superior path of cultivation, eliminates the five higher fetters and attains the fruit of Arhatship.
“Again, they know truly: This one, through the liberation-doors of emptiness and signlessness, gives rise to the five faculties; through the five faculties gives rise to uninterrupted concentration; through uninterrupted concentration gives rise to liberating knowledge and vision; through liberating knowledge and vision permanently cuts off the three fetters and attains the fruit of Stream-entry; again, through attaining the path of cultivation, reduces greed and hatred in the desire realm and attains the fruit of Once-returning; again, through attaining the higher stage of cultivation, eliminates greed and hatred in the desire realm and attains the fruit of Non-returning; again, through attaining the superior path of cultivation, eliminates the five higher fetters and attains the fruit of Arhatship.
“Again, they know truly: This one, through the liberation-doors of emptiness and wishlessness, gives rise to the five faculties; through the five faculties gives rise to uninterrupted concentration; through uninterrupted concentration gives rise to liberating knowledge and vision; through liberating knowledge and vision permanently cuts off the three fetters and attains the fruit of Stream-entry; again, through attaining the path of cultivation, reduces greed and hatred in the desire realm and attains the fruit of Once-returning; again, through attaining the higher stage of cultivation, eliminates greed and hatred in the desire realm and attains the fruit of Non-returning; again, through attaining the superior path of cultivation, eliminates the five higher fetters and attains the fruit of Arhatship.
“Again, they know truly: This one, through the liberation-doors of signlessness and wishlessness, gives rise to the five faculties; through the five faculties gives rise to uninterrupted concentration; through uninterrupted concentration gives rise to liberating knowledge and vision; through liberating knowledge and vision permanently cuts off the three fetters and attains the fruit of Stream-entry; again, through attaining the path of cultivation, reduces greed and hatred in the desire realm and attains the fruit of Once-returning; again, through attaining the higher stage of cultivation, eliminates greed and hatred in the desire realm and attains the fruit of Non-returning; again, through attaining the superior path of cultivation, eliminates the five higher fetters and attains the fruit of Arhatship.
“Again, they know truly: This one, through the liberation-doors of emptiness, signlessness, and wishlessness, gives rise to the five faculties; through the five faculties gives rise to uninterrupted concentration; through uninterrupted concentration gives rise to liberating knowledge and vision; through liberating knowledge and vision permanently cuts off the three fetters and attains the fruit of Stream-entry; again, through attaining the path of cultivation, reduces greed and hatred in the desire realm and attains the fruit of Once-returning; again, through attaining the higher stage of cultivation, eliminates greed and hatred in the desire realm and attains the fruit of Non-returning; again, through attaining the superior path of cultivation, eliminates the five higher fetters and attains the fruit of Arhatship.
“Śāriputra, this is called a Great Bodhisattva attaining the pure Dharma eye.
“Furthermore, Śāriputra, those Great Bodhisattvas who attain the pure Dharma eye can know truly: This is a type of individual. Through the liberation-doors of emptiness, signlessness, and wishlessness, this one gives rise to the five faculties; through the five faculties gives rise to uninterrupted concentration; through uninterrupted concentration gives rise to liberating knowledge and vision; through liberating knowledge and vision, one can know truly: all dharmas that arise through aggregation are all dharmas subject to destruction. Because of knowing this, one attains the superior five faculties, cuts off all afflictions, and successively realizes the fruition of a Pratyekabuddha.
“Śāriputra, this is called a Great Bodhisattva attaining the pure Dharma eye.
“Furthermore, Śāriputra, those Great Bodhisattvas who attain the pure Dharma eye can know truly: This Great Bodhisattva has just generated the aspiration to cultivate the Dharma of the perfection of giving; has cultivated the practices of pure morality, patience, diligence, meditation, and the perfection of wisdom; has accomplished the faculties of faith, diligence, and skillful means; and therefore contemplates taking birth in order to increase wholesome dharmas.
“That Great Bodhisattva may be born into great families of Kṣatriyas, Brahmins, elders, or householders, or may be born among the gods of the Four Great Kings, the Thirty-three Gods, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, or the Heaven of Freely Transforming Others’ Creations. In those places, they fully bring sentient beings to maturity. According to the wishes and inclinations of those sentient beings, they can provide various excellent and suitable necessities; they can also adorn and purify Buddha-fields; they use excellent objects to respectfully make offerings, honor, and praise the Buddhas, the World-Honored Ones. They do not fall into the ranks of Śrāvakas or Pratyekabuddhas; until they attain the unsurpassed enlightenment, they never regress.
“Śāriputra, this is called a Great Bodhisattva attaining the pure Dharma eye.
“Furthermore, Śāriputra, those Great Bodhisattvas who attain the pure Dharma eye can see and know truly:
“This Great Bodhisattva has already received a prediction regarding unsurpassed enlightenment.
“This Great Bodhisattva is now receiving a prediction regarding unsurpassed enlightenment.
“This Great Bodhisattva will receive a prediction regarding unsurpassed enlightenment.
“This Great Bodhisattva will not regress from unsurpassed enlightenment.
“This Great Bodhisattva may still regress from unsurpassed enlightenment.
“This Great Bodhisattva has already entered the stage of non-retrogression.
“This Great Bodhisattva has not yet entered the stage of non-retrogression.
“This Great Bodhisattva’s supernatural powers have already become complete.
“This Great Bodhisattva’s supernatural powers have not yet become complete.
“This Great Bodhisattva, because their supernatural powers are complete, can go to countless Buddha-worlds throughout the ten directions, respectfully make offerings, honor, and praise all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and assemblies of Great Bodhisattvas.
“This Great Bodhisattva, because their supernatural powers are not yet complete, cannot go to countless Buddha-worlds throughout the ten directions to respectfully make offerings, honor, and praise all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and assemblies of Great Bodhisattvas.
“This Great Bodhisattva has attained supernatural powers.
“This Great Bodhisattva has not attained supernatural powers.
“This Great Bodhisattva has attained the patient acceptance of the non-arising of dharmas.
“This Great Bodhisattva has not attained the patient acceptance of the non-arising of dharmas.
“This Great Bodhisattva has attained superior faculties.
“This Great Bodhisattva has not attained superior faculties.
“This Great Bodhisattva has already purified Buddha-fields.
“This Great Bodhisattva has not yet purified Buddha-fields.
“This Great Bodhisattva has already brought sentient beings to full maturity.
“This Great Bodhisattva has not yet brought sentient beings to full maturity.
“This Great Bodhisattva has attained great vows.
“This Great Bodhisattva has not attained great vows.
“This Great Bodhisattva has already been praised together by the Buddhas.
“This Great Bodhisattva has not yet been praised together by the Buddhas.
“This Great Bodhisattva has already drawn near to the Buddhas.
“This Great Bodhisattva has not yet drawn near to the Buddhas.
“This Great Bodhisattva has an immeasurable lifespan.
“This Great Bodhisattva has a measurable lifespan.
“When this Great Bodhisattva attains unsurpassed enlightenment, there will be immeasurable bhikṣus.
“When this Great Bodhisattva attains unsurpassed enlightenment, there will be a measurable number of bhikṣus.
“When this Great Bodhisattva attains unsurpassed enlightenment, there will be an assembly of Bodhisattvas.
“When this Great Bodhisattva attains unsurpassed enlightenment, there will be no assembly of Bodhisattvas.
“This Great Bodhisattva exclusively cultivates practices benefiting others.
“This Great Bodhisattva only cultivates practices benefiting oneself.
“This Great Bodhisattva undertakes difficult ascetic practices with hardships.
“This Great Bodhisattva undertakes ascetic practices without hardships.
“This Great Bodhisattva is a one-life-away bodhisattva.
“This Great Bodhisattva requires many more lives before becoming a one-life-away bodhisattva.
“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 seat.
“This Great Bodhisattva has not yet sat upon the wondrous Bodhi seat.
“This Great Bodhisattva will not have Māras come to disturb them.
“This Great Bodhisattva will have Māras come to disturb them.
“Śāriputra, this is called a Great Bodhisattva attaining the pure Dharma eye.”
Śāriputra again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva attain the pure Buddha eye?”
The Buddha told Venerable Śāriputra:
“Śāriputra, those Great Bodhisattvas whose bodhi-mind never ceases, who enter the vajra-like concentration, attain the wisdom of all aspects, accomplish the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the great practices of loving-kindness, compassion, sympathetic joy, and equanimity, the eighteen exclusive qualities of a Buddha, and countless, boundless, inconceivable superior merits and virtues—at that time they accomplish the Buddha eye, become liberated, and completely eliminate all obstructions.
“Because these Great Bodhisattvas attain such a pure Buddha eye, they surpass the wisdom realms of Śrāvakas and Pratyekabuddhas. There is nothing they do not see, nothing they do not hear, nothing they do not know, nothing they do not understand clearly; regarding all dharmas, they perceive their characteristics.
“Śāriputra, this is called a Great Bodhisattva attaining the pure Buddha eye.
“Śāriputra, Great Bodhisattvas who wish to attain unsurpassed enlightenment must attain such a pure Buddha eye.
“Śāriputra, if a Great Bodhisattva wishes to attain the five kinds of pure eyes, they should diligently cultivate the practices of giving, pure morality, patience, diligence, meditation, and the perfection of wisdom. Why? Śāriputra, because these six perfections encompass all pure wholesome dharmas: the wholesome dharmas of Śrāvakas, the wholesome dharmas of Pratyekabuddhas, the wholesome dharmas of Bodhisattvas, and the wholesome dharmas of the Tathāgatas.
“Śāriputra, if one asks: ‘What dharma can encompass all wholesome dharmas?’ the answer should immediately be: ‘It is the profound perfection of wisdom.’ Why? Śāriputra, because the profound perfection of wisdom is the mother and nurturer that gives birth to wholesome dharmas. It can generate and nurture the practices of giving, pure morality, patience, diligence, meditation, the perfection of wisdom, and the five kinds of eyes, together with countless, boundless, inconceivable superior merits and virtues.
“Śāriputra, if a Great Bodhisattva wishes to attain such five kinds of pure eyes, they should learn the perfection of wisdom.
“Śāriputra, if a Great Bodhisattva wishes to attain unsurpassed enlightenment, they should learn the five kinds of pure eyes as explained above.
“Śāriputra, if a Great Bodhisattva constantly learns such five kinds of pure eyes, they will certainly attain unsurpassed enlightenment.”