THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 9
Chapter 4: TRANSFORMATION OF BIRTH (3)
Furthermore, Śāriputra, when a Great Bodhisattva practices the Perfection of Wisdom, they are able to manifest and develop the six kinds of supernormal knowledge perfections. What are these six kinds of supernormal knowledge? They are: first, the Perfection of Supernormal Knowledge of Spiritual Transformation; second, the Perfection of Supernormal Knowledge of the Divine Ear; third, the Perfection of Supernormal Knowledge of Knowing Others’ Minds; fourth, the Perfection of Supernormal Knowledge of Recollection of Previous Abodes; fifth, the Perfection of Supernormal Knowledge of the Divine Eye; and sixth, the Perfection of Supernormal Knowledge of the Exhaustion of Defilements.
At that time, Śāriputra said to the Buddha: World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, manifest and develop the Perfection of Supernormal Knowledge of Spiritual Transformation? The Buddha said to Elder Śāriputra: Śāriputra, there is a Great Bodhisattva who, by means of the supernormal knowledge of spiritual transformation, gives rise to immeasurable great miraculous manifestations. These include causing all things throughout the great earth, in countless worlds of the ten directions, to tremble; transforming one into many and many into one; appearing or disappearing, moving swiftly without obstruction; passing through mountains, walls, and cliffs as though walking through empty space; rising high into the air and moving about like a flying bird; entering and emerging from the earth as if diving into water; walking upon water as if upon land; emitting smoke and fire from the body as though a high plain were burning; pouring water from the body as though from a snowy mountain; the majesty and power of such spiritual virtue being difficult for the sun and moon to compare with; raising a hand and causing the light of the sun and moon to become hidden; transforming the body freely, even reaching the Pure Abodes, and manifesting immeasurable and boundless miraculous transformations such as these.
Śāriputra, although that Great Bodhisattva fully manifests such Spiritual Transformation wisdom, they never become proud, do not cling to the nature of the Supernormal Knowledge of Spiritual Transformation, do not cling to the phenomena of the Supernormal Knowledge of Spiritual Transformation, and do not cling to the ability to attain the Supernormal Knowledge of Spiritual Transformation; regarding both attachment and non-attachment, they do not cling at all. Why? Śāriputra, because that Great Bodhisattva has realized the emptiness of all dharmas, the nature of separation from inherent self-nature, and the nature that the inherent self-nature is originally unattainable.
Śāriputra, that Great Bodhisattva does not give rise to the thought: “Now I manifest and develop the Supernormal Knowledge of Spiritual Transformation in order to bring joy to myself and bring joy to others”; they only give rise to the thought of attaining the wisdom of Omniscience.
Śāriputra, in this way, when a Great Bodhisattva practices the Perfection of Wisdom, they manifest and develop the Perfection of Supernormal Knowledge of Spiritual Transformation.
Śāriputra said to the Buddha: World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, manifest and develop the Perfection of Supernormal Knowledge of the Divine Ear? The Buddha said to Elder Śāriputra: Śāriputra, there is a Great Bodhisattva who, by means of the extremely pure supernormal knowledge of the Divine Ear, surpassing the ears of gods and humans, can truly hear all kinds of sounds of insentient and sentient beings throughout countless worlds in the ten directions. They universally hear and know all kinds of voices: the voices of beings in hell, the voices of animals, the voices of the realm of hungry ghosts, the voices of humans, the voices of gods, the voices of Śrāvakas, the voices of Pratyekabuddhas, the voices of Bodhisattvas, the voices of Tathāgatas, the voices criticizing saṃsāra, the voices praising Nirvāṇa, the voices abandoning conditioned existence, the voices turning toward Bodhi, the voices detesting the tainted, the voices delighting in the undefiled, the voices praising the Three Jewels, the voices subduing non-Buddhist paths, the voices of discussion and decisive discernment, the voices reciting scriptures, the voices encouraging the abandonment of evil, the voices teaching the cultivation of goodness, the voices rescuing those in suffering and distress, and the voices of joyfully comforting and congratulating others. Sounds such as these, whether loud or soft, can all be heard and known throughout without obstruction.
Śāriputra, although that Great Bodhisattva has fully accomplished all such wondrous functions of the Divine Ear, they do not become proud, do not cling to the nature of the Supernormal Knowledge of the Divine Ear, do not cling to the phenomena of the Supernormal Knowledge of the Divine Ear, and do not cling to the ability to attain the Supernormal Knowledge of the Divine Ear; regarding attachment and non-attachment, they do not cling at all. Why? Śāriputra, because that Great Bodhisattva has realized the emptiness of all dharmas, the nature of separation from inherent self-nature, and the nature that inherent self-nature is originally unattainable. Śāriputra, that Great Bodhisattva does not give rise to the thought: “Now I manifest and develop the Supernormal Knowledge of the Divine Ear in order to bring joy to myself and bring joy to others”; they only give rise to the thought of attaining the wisdom of Omniscience.
Śāriputra, in this way, when a Great Bodhisattva practices the Perfection of Wisdom, they manifest and develop the Perfection of Supernormal Knowledge of the Divine Ear.
Śāriputra said to the Buddha: World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, manifest and develop the Perfection of Supernormal Knowledge of Knowing Others’ Minds? The Buddha said to Elder Śāriputra: Śāriputra, there is a Great Bodhisattva who, by means of the Supernormal Knowledge of Knowing Others’ Minds, can truly know the minds and mental factors of other sentient beings throughout countless worlds in the ten directions. They universally recognize other sentient beings: if there is a mind of greed, they truly know there is a mind of greed; if separated from a mind of greed, they truly know separation from a mind of greed; if there is a mind of anger, they truly know there is a mind of anger; if separated from a mind of anger, they truly know separation from a mind of anger; if there is a doubtful mind, they truly know there is a doubtful mind; if separated from doubt, they truly know separation from doubt; if there is an affectionate mind, they truly know there is an affectionate mind; if separated from affection, they truly know separation from affection; if there is an attached mind, they truly know there is an attached mind; if separated from attachment, they truly know separation from attachment; if the mind is concentrated, they truly know the mind is concentrated; if the mind is scattered, they truly know the mind is scattered; if the mind is narrow, they truly know the mind is narrow; if the mind is expansive, they truly know the mind is expansive; if the mind has arisen, they truly know the mind has arisen; if the mind has settled, they truly know the mind has settled; if the mind is tranquil, they truly know the mind is tranquil; if the mind is not tranquil, they truly know the mind is not tranquil; if the mind moves, they truly know the mind moves; if the mind does not move, they truly know the mind does not move; if the mind is concentrated in meditation, they truly know the mind is concentrated in meditation; if the mind is not concentrated in meditation, they truly know the mind is not concentrated in meditation; if the mind is liberated, they truly know the mind is liberated; if the mind is not liberated, they truly know the mind is not liberated; if the mind is tainted, they truly know the mind is tainted; if the mind is undefiled, they truly know the mind is undefiled; if the mind is disturbed, they truly know the mind is disturbed; if the mind is not disturbed, they truly know the mind is not disturbed; if there is a superior mind, they truly know there is a superior mind; if there is no superior mind, they truly know there is no superior mind.
Śāriputra, although that Great Bodhisattva fully manifests such Supernormal Knowledge of Knowing Others’ Minds, they do not become proud, do not cling to the nature of the Supernormal Knowledge of Knowing Others’ Minds, do not cling to the phenomena of the Supernormal Knowledge of Knowing Others’ Minds, and do not cling to the ability to attain the Supernormal Knowledge of Knowing Others’ Minds; regarding attachment and non-attachment, they do not cling at all. Why? Śāriputra, because that Great Bodhisattva has realized the emptiness of all dharmas, the nature of separation from inherent self-nature, and the nature that inherent self-nature is originally unattainable. Śāriputra, that Great Bodhisattva does not give rise to the thought: “Now I manifest and develop the Supernormal Knowledge of Knowing Others’ Minds in order to bring joy to myself and bring joy to others”; they only give rise to the thought of attaining the wisdom of Omniscience.
Śāriputra, in this way, when a Great Bodhisattva practices the Perfection of Wisdom, they manifest and develop the Perfection of Supernormal Knowledge of Knowing Others’ Minds.
Śāriputra said to the Buddha: World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, manifest and develop the Perfection of Supernormal Knowledge of Recollection of Previous Abodes? The Buddha said to Elder Śāriputra: Śāriputra, there is a Great Bodhisattva who, by means of the Supernormal Knowledge of Recollection of Previous Abodes, can truly know the past deeds of all sentient beings throughout countless worlds in the ten directions. They can recall previous lives according to their intention, whether their own or others’, one mind, ten minds, one hundred minds, one thousand minds, many thousands of minds; or they can recall previous events of one day, ten days, one hundred days, one thousand days, many hundreds of thousands of days; or one month, ten months, one hundred months, one thousand months, many hundreds of thousands of months; or one year, ten years, one hundred years, one thousand years, many hundreds of thousands of years; or one kalpa, ten kalpas, one hundred kalpas, one thousand kalpas, many hundreds of thousands of kalpas, up to immeasurable, innumerable hundreds of thousands of millions of billions of kalpas; or they can recall previous events: such a time, such a place, such a name, such a family name, such a way of life, such a kind, such food, dwelling for such a long time, such a lifespan, living for such a long time, experiencing such happiness, undergoing such suffering; dying there and being born here, dying here and being born there; such appearance, such speech; all previous events, whether briefly or in detail, whether their own or others’, can all be remembered.
Śāriputra, although that Great Bodhisattva fully manifests such Supernormal Knowledge of Recollection of Previous Abodes, they do not become proud, do not cling to the nature of the Supernormal Knowledge of Recollection of Previous Abodes, do not cling to the phenomena of the Supernormal Knowledge of Recollection of Previous Abodes, and do not cling to the ability to attain the Supernormal Knowledge of Recollection of Previous Abodes; regarding attachment and non-attachment, they do not cling at all. Why? Śāriputra, because that Great Bodhisattva has realized the emptiness of all dharmas, the nature of separation from inherent self-nature, and the nature that inherent self-nature is originally unattainable. Śāriputra, that Great Bodhisattva does not give rise to the thought: “Now I manifest and develop the Supernormal Knowledge of Recollection of Previous Abodes in order to bring joy to myself and bring joy to others”; they only give rise to the thought of attaining the wisdom of Omniscience.
Śāriputra, in this way, when a Great Bodhisattva practices the Perfection of Wisdom, they manifest and develop the Perfection of Supernormal Knowledge of Recollection of Previous Abodes.
Śāriputra said to the Buddha: World-Honored One, how does a Great Bodhisattva, while practicing the Perfection of Wisdom, manifest and develop the Perfection of Supernormal Knowledge of the Divine Eye? The Buddha said to Elder Śāriputra: Śāriputra, there is a Great Bodhisattva who, by means of the exceedingly pure Supernormal Knowledge of the Divine Eye, surpassing the eyes of gods and humans, can truly see the colors and forms of sentient and insentient beings throughout countless worlds in the ten directions. They see and know all kinds of colors and forms at birth and death, beautiful forms and coarse forms, superior and inferior, wholesome paths and evil paths of sentient beings. From this they further know that sentient beings, according to the operation of their karmic forces, experience different births.
There are sentient beings who accomplish virtuous bodily conduct, virtuous speech, and virtuous thought, who praise the noble sages and correctly see causes and conditions; when their bodies perish and their lives come to an end, they will be born in wholesome destinies, either in the heavens or among humans, enjoying refined happiness. There are sentient beings who create evil bodily conduct, evil speech, and evil thought, who slander the noble sages and see causes and conditions incorrectly; when their bodies perish and their lives come to an end, they will fall into evil destinies, either being born in hell, among animals, in the realm of hungry ghosts, or in remote, lowly, filthy, and wicked regions; among such sentient beings, they must endure extreme suffering.
According to the various karmic actions of sentient beings, they experience different results in this way, and all are known truly.
Śāriputra, although that Great Bodhisattva has thus fully manifested all the wondrous functions of the divine eye, he does not become conceited, does not become attached to the nature of the wisdom-and-supernatural-knowledge of the divine eye, does not become attached to the manifestation of the wisdom-and-supernatural-knowledge of the divine eye, and does not become attached to the ability to attain that wisdom-and-supernatural-knowledge of the divine eye; with regard to attachment and non-attachment, he is never attached to either. Why is this? Śāriputra, because that Great Bodhisattva has attained the emptiness-nature of all dharmas, the nature of separation from inherent nature, and the nature that inherent nature is originally unobtainable. Śāriputra, that Great Bodhisattva does not give rise to the thought: “Now I manifest and develop the wisdom-and-supernatural-knowledge of the divine eye in order to bring joy to myself and joy to others”; he only gives rise to the thought of attaining the wisdom of omniscience.
Śāriputra, in this way, when the Great Bodhisattva practices Prajñāpāramitā, he has manifested and developed the perfection of the wisdom-and-supernatural-knowledge of the divine eye.
Śāriputra again addressed the Buddha: “World-Honored One, how does a Great Bodhisattva, while practicing Prajñāpāramitā, manifest and develop the perfection of the wisdom-and-supernatural-knowledge of the exhaustion of outflows?” The Buddha said to Elder Śāriputra: “Śāriputra, there is a Great Bodhisattva who, by means of the wisdom-and-supernatural-knowledge of the exhaustion of outflows, can truly know whether the outflows of all sentient beings in countless worlds throughout the ten directions, whether oneself or others, have been exhausted or not. This supernatural power, relying on the vajra-like concentration, cuts off the karmic obstructions that have arisen from habitual formations, and thereby becomes completely perfected. When attaining the stage of the irreversible Bodhisattva, all outflows are called exhausted, because ultimately they will no longer arise. The Bodhisattva who attains this supernatural power of exhaustion of outflows no longer falls into the ranks of the Śrāvakas or Pratyekabuddhas, but only proceeds toward the supreme Enlightenment, because he no longer seeks any other benefits.
Śāriputra, although that Great Bodhisattva fully manifests the wisdom of exhaustion of outflows in this way, he does not become conceited, does not become attached to the nature of the wisdom-and-supernatural-knowledge of the exhaustion of outflows, does not become attached to the manifestation of the wisdom-and-supernatural-knowledge of the exhaustion of outflows, and does not become attached to the ability to attain that wisdom-and-supernatural-knowledge of the exhaustion of outflows; with regard to attachment and non-attachment, he is never attached to either. Why is this? Śāriputra, because that Great Bodhisattva has attained the emptiness-nature of all dharmas, the nature of separation from inherent nature, and the nature that inherent nature is originally unobtainable. Śāriputra, that Great Bodhisattva does not give rise to the thought: “Now I manifest and develop the wisdom-and-supernatural-knowledge of the exhaustion of outflows in order to bring joy to myself and joy to others”; he only gives rise to the thought of attaining the wisdom of omniscience. Śāriputra, in this way, when the Great Bodhisattva practices Prajñāpāramitā, he has manifested and developed the perfection of the wisdom-and-supernatural-knowledge of the exhaustion of outflows.
Thus, Śāriputra, when the Great Bodhisattvas practice Prajñāpāramitā, they are able to perfect and purify the six perfections of supernatural powers. Because these six supernatural powers are perfected and purified, they immediately perfect the wisdom of omniscience, namely the wisdom of all and the wisdom of all aspects.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of generosity and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the mind of rescuing others or the mind of greed.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of pure morality and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the mind of maintaining precepts or the mind of violating precepts.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of patience and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the mind of compassion or the mind of anger.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of diligence and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the mind of diligence or the mind of laziness.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the perfection of meditative concentration and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the mind of tranquility or the mind of distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, again abides in the perfection of wisdom and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the mind of wisdom or the mind of ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of the perfections of generosity and pure morality and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of rescuing others, greed, maintaining precepts, or violating precepts.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of generosity and the perfection of patience and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of rescuing others, greed, compassion, or anger.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of generosity and the perfection of diligence and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of rescuing others, greed, diligence, or laziness.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of generosity and the perfection of meditative concentration and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of rescuing others, greed, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of generosity and the perfection of wisdom and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of rescuing others, greed, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of pure morality and the perfection of patience and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of maintaining precepts, violating precepts, compassion, or anger.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of pure morality and the perfection of diligence and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of maintaining precepts, violating precepts, diligence, or laziness.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of pure morality and the perfection of meditative concentration and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of maintaining precepts, violating precepts, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of pure morality and the perfection of wisdom and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of maintaining precepts, violating precepts, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of patience and the perfection of diligence and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of compassion, anger, diligence, or laziness.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of patience and the perfection of meditative concentration and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of compassion, anger, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of patience and the perfection of wisdom and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of compassion, anger, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of diligence and the perfection of meditative concentration and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of diligence, laziness, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of diligence and the perfection of wisdom and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of diligence, laziness, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing Prajñāpāramitā, abides in the practices of meditative concentration and the perfection of wisdom and adorns and purifies the wisdom of all, the wisdom of the paths of all. Because of ultimate emptiness, he does not give rise to the minds of tranquility, distraction, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, purity of morality, and perfection of patience, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, maintaining precepts, violating precepts, compassion, or anger.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, purity of morality, and perfection of diligence, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, maintaining precepts, violating precepts, diligence, or laziness.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, purity of morality, and perfection of meditative concentration, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, maintaining precepts, violating precepts, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, purity of morality, and perfection of wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, maintaining precepts, violating precepts, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, patience, and diligence, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, compassion, anger, diligence, or laziness.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, patience, and meditative concentration, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, compassion, anger, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, patience, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, compassion, anger, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, diligence, and meditative concentration, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, diligence, laziness, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, diligence, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, diligence, laziness, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the perfection of giving, meditative concentration, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of rescuing, greed, tranquility, distraction, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the purity of morality, patience, and diligence, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of maintaining precepts, violating precepts, compassion, anger, diligence, or laziness.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the purity of morality, patience, and meditative concentration, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of maintaining precepts, violating precepts, compassion, anger, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the purity of morality, patience, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of maintaining precepts, violating precepts, compassion, hatred, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the purity of morality, diligence, and meditative concentration, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of maintaining precepts, violating precepts, diligence, laziness, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the purity of morality, diligence, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of maintaining precepts, violating precepts, diligence, laziness, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of the purity of morality, meditative concentration, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of maintaining precepts, violating precepts, tranquility, distraction, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of patience, diligence, and meditative concentration, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of compassion, anger, diligence, laziness, tranquility, or distraction.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of patience, diligence, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of compassion, anger, diligence, laziness, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of patience, meditative concentration, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of compassion, anger, tranquility, distraction, wisdom, or ignorance.
Furthermore, Śāriputra, there is a Great Bodhisattva who, while practicing the perfection of wisdom, abides in the dharmas of diligence, meditative concentration, and wisdom, thereby making pure the wisdom of all knowledge and the wisdom of all-paths. Because of ultimate emptiness, there does not arise the mind of diligence, laziness, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Pure Discipline, Patience, and Diligence, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, compassion, anger, diligence, or laziness.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Pure Discipline, Patience, and Meditative Absorption, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, compassion, anger, tranquility, or distraction.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Pure Discipline, Patience, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, compassion, anger, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Pure Discipline, Diligence, and Meditative Absorption, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, diligence, laziness, tranquility, or distraction.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Pure Discipline, Diligence, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, diligence, laziness, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Pure Discipline, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Patience, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, compassion, anger, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Diligence, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, diligence, laziness, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Pure Discipline, Patience, Diligence, and Meditative Absorption, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of maintaining discipline, violating discipline, compassion, anger, diligence, laziness, tranquility, or distraction.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Pure Discipline, Patience, Diligence, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of maintaining discipline, violating discipline, compassion, anger, diligence, laziness, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Pure Discipline, Patience, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of maintaining discipline, violating discipline, compassion, anger, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Pure Discipline, Diligence, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of maintaining discipline, violating discipline, diligence, laziness, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Patience, Diligence, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of compassion, anger, diligence, laziness, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Pure Discipline, Patience, Diligence, and Meditative Absorption, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, compassion, anger, diligence, laziness, tranquility, or distraction.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of the perfections of Giving, Pure Discipline, Patience, Diligence, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, compassion, anger, diligence, laziness, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of Giving, Pure Discipline, Diligence, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing.
Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, diligence, laziness, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of Giving, Patience, Diligence, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, compassion, anger, diligence, laziness, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of Pure Discipline, Patience, Diligence, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of maintaining discipline, violating discipline, compassion, anger, diligence, laziness, tranquility, distraction, wisdom, or ignorance.
Again, Śāriputra, there are Great Bodhisattvas who, while practicing the Perfection of Wisdom, abide in the practices of Giving, Pure Discipline, Patience, Diligence, Meditative Absorption, and the Perfection of Wisdom, thereby adorning and purifying the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, they do not give rise to thoughts of helping, greed, maintaining discipline, violating discipline, compassion, anger, diligence, laziness, tranquility, distraction, wisdom, or ignorance.
Thus, Śāriputra, when Great Bodhisattvas practice the Perfection of Wisdom and abide in the six perfections, they adorn and purify the All-knowing Wisdom and the Wisdom of the Modes of the Path of All-knowing. Because of ultimate emptiness, there is no going and coming; no giving and no greed, since these are merely falsely displayed; no pure discipline and no violation of discipline, since these are merely falsely displayed; no patience and no anger, since these are merely falsely displayed; no diligence and no laziness, since these are merely falsely displayed; no meditative absorption and no distraction, since these are merely falsely displayed; no Perfection of Wisdom and no ignorance, since these are merely falsely displayed.
That Great Bodhisattva does not cling to the path toward which one proceeds, nor does one cling to the path toward which one does not proceed; does not cling to what has been crossed over, nor to what has not been crossed over; does not cling to giving, nor to greed; does not cling to pure discipline, nor to violation of discipline; does not cling to patience, nor to anger; does not cling to diligence, nor to laziness; does not cling to meditative absorption, nor to distraction; does not cling to the Perfection of Wisdom, nor to ignorance.
Śāriputra, at that very time, that Great Bodhisattva does not cling to the giver, does not cling to the greedy person, does not cling to the one who maintains discipline, does not cling to the one who violates discipline, does not cling to the patient person, does not cling to the angry person, does not cling to the diligent person, does not cling to the lazy person, does not cling to the one in meditative absorption, does not cling to the distracted person, does not cling to the wise person, and does not cling to the ignorant person.
Śāriputra, at that very time, that Great Bodhisattva does not cling even to the act of clinging or not clinging. Why? Śāriputra, because that Great Bodhisattva has attained the ultimate emptiness of all phenomena.
Śāriputra, at that very time, that Great Bodhisattva does not cling to blame, does not cling to praise, does not cling to harm, does not cling to benefit, does not cling to contempt, and does not cling to respect. Why? Śāriputra, because that Great Bodhisattva has attained the ultimate unborn nature of all phenomena; within the unborn Dharma, there is no phenomenon of blame or praise; there is no phenomenon of harm or benefit; there is no phenomenon of contempt or respect.
Śāriputra, at that very time, that Great Bodhisattva does not cling to blame, does not cling to praise, does not cling to harm, does not cling to benefit, does not cling to contempt, and does not cling to respect. Why? Śāriputra, because that Great Bodhisattva has attained the intrinsic empty nature of all phenomena; within intrinsic emptiness, there is no act of blaming or praising; there is no act of harming or benefiting; there is no act of contempt or respect.
Śāriputra, at that very time, that Great Bodhisattva does not cling even to clinging or non-clinging. Why? Śāriputra, because that Great Bodhisattva, practicing the Perfection of Wisdom, has permanently cut off all clinging and non-clinging.
Thus, Śāriputra, the merit attained by Great Bodhisattvas practicing the Perfection of Wisdom is exceedingly high, precious, and inconceivable; all Śrāvakas and Pratyekabuddhas cannot possess it.
Śāriputra, after that Great Bodhisattva’s merits have become complete, that one again uses Giving, Loving Speech, Beneficial Action, and Equality in conduct to bring about the complete accomplishment of sentient beings; and again uses great, firm, courageous, and diligent vows to adorn and purify Buddha-fields. Therefore, that one quickly realizes the supreme unsurpassed Enlightenment.
Śāriputra, when Great Bodhisattvas practice the Perfection of Wisdom, toward sentient beings—whether inferior, superior, good, or bad—they give rise to an equal mind. Having given rise to an equal mind toward sentient beings, that Great Bodhisattva then gives rise to the mind of bringing benefit and happiness. Having given rise to the mind of bringing benefit and happiness toward sentient beings, that Great Bodhisattva attains equality with regard to the nature of all phenomena. Having attained equality with regard to the nature of all phenomena, that Great Bodhisattva is able to establish all sentient beings everywhere within the equality of the nature of phenomena and perform great benefit for them.
Śāriputra, due to this cause and condition, in the present life, that Great Bodhisattva is protected and remembered by all Tathāgatas, Arhats, Perfectly Enlightened Ones in the worlds of the ten directions; is praised together by all assemblies of Great Bodhisattvas throughout the ten directions; is respected and cherished by all Śrāvakas, Pratyekabuddhas, and those practicing the holy life; and is honored, worshiped, revered, and praised by all Devas, humans, Asuras, and others in the world.
Śāriputra, due to this cause and condition, wherever that Great Bodhisattva is born, the ordinary eyes never see unpleasant forms, the ears never hear unpleasant sounds, the nose never smells unpleasant odors, the tongue never tastes unpleasant flavors, the body never encounters unpleasant sensations, and the mind never holds onto unpleasing phenomena.
Śāriputra, due to this cause and condition, that Great Bodhisattva attains vast and supreme merits, until attaining the unsurpassed supreme Enlightenment, from which there is never any regression.
While the Buddha was explaining the supreme merits of this profound Perfection of Wisdom, in the Dharma assembly, countless multitudes of great Bhikṣus rose from their seats. Each one held various kinds of new, clean, precious robes and offered them to the World-Honored One; after making the offerings, they all generated the aspiration for the supreme Enlightenment.
At that time, the World-Honored One immediately smiled and emitted rays of light of many colors from the white hair between his eyebrows.
At that time, the Venerable Ānanda immediately left his seat and stood up, covered his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha: “World-Honored One, for what cause and condition do You smile in this way? For the Buddhas’ smiles are never without reason. I humbly request the World-Honored One, out of compassion, to explain this.”
The Buddha said to Ānanda: “Countless Bhikṣus rose from their seats. From now, after sixty-one kalpas, in the kalpa called Star Parable, they will attain Buddhahood. All will share the same name: Tathāgata Banner of Great Excellence, Worthy One, Perfectly Enlightened One, One Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Man, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One. These Bhikṣus, after passing away from this place, will be reborn in the eastern realm of the Immovable Buddha; in that Buddha-land, they will always diligently cultivate the holy conduct.”
At this time, there were also six hundred thousand groups of celestial beings who, upon hearing the Buddha teach about the supreme merits and benefits of the profound Prajñāpāramitā, all generated the aspiration to seek the highest unsurpassed Enlightenment. The World-Honored One gave them a prediction, saying that in the assembly of Tathāgata Maitreya, they would leave the household life with pure faith and diligently cultivate the holy conduct. Tathāgata Maitreya would give them predictions that they would all attain the highest unsurpassed Enlightenment, turn the Wheel of Dharma, transform and liberate countless sentient beings, causing them all to attain the eternally blissful Nirvāṇa.
At that time, all those in this assembly, through the Buddha’s spiritual power, saw all the Buddhas, the World-Honored Ones, and their assemblies in the thousands of Buddha-lands throughout the ten directions, as well as the wondrous, supreme, and magnificent merits adorning those Buddha-lands. At that very moment, they realized that in this Saha world, the merits and adornments present here were incomparable to those.
Then, within this assembly, countless hundreds of thousands of kinds of sentient beings all made the following vow: “May the pure karmic deeds we have cultivated be dedicated so that we may be reborn in those Buddha-lands.” At that time, the World-Honored One, knowing their aspirations, smiled again and emitted various multicolored rays of light from the space between his eyebrows. At this moment, Ānanda rose from his seat and respectfully asked the Buddha the reason for his smile.
The Buddha said to Ānanda: “Do you now see countless hundreds of thousands of sentient beings rising from their seats?”
Ānanda replied to the Buddha: “Yes, I see them.”
The Buddha said to Ānanda: “Those sentient beings, when their lives in this world come to an end, according to the power of their karma, will all be reborn in those Buddha-lands. In those Buddha-lands, they will all cultivate the practices of Bodhisattvas until they attain the highest unsurpassed Enlightenment. Wherever they are born, they will always remain close to the Buddha, constantly respectfully making offerings, honoring and praising [the Buddha], and diligently cultivating the practices of Giving, Pure Discipline, Patience, Effort, Meditative Concentration, and Prajñāpāramitā. They will abide in the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-existence, the emptiness of self-nature, and the emptiness of the self-nature of emptiness.
“They will abide in suchness, the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature free from arising, the realm of concentration, the state of abiding, ultimate reality, the realm of space, and the inconceivable realm. They will constantly cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path. They will abide in the noble truths of suffering, origination, cessation, and the path. They will cultivate the four Meditative Absorptions, the four Immeasurables, and the four Formless Concentrations. They will cultivate the eight Liberations, the eight Masteries, the nine successive concentrations, and the ten all-pervading bases. They will cultivate the liberation doors of emptiness, signlessness, and wishlessness; cultivate all Dhāraṇī gateways and Samādhi gateways; cultivate according to the practices of great Bodhisattvas; cultivate the five kinds of eyes and the six supernormal powers.
“They will cultivate the Buddha’s ten powers, the four fearlessnesses, the four kinds of unobstructed understanding, the great practices of Loving-kindness, Compassion, Joy, and Equanimity, and the eighteen uncommon qualities of the Buddha. They will cultivate the quality of never forgetting and the nature of constant equanimity. They will cultivate the wisdom of omniscience, the wisdom of the path aspect, the wisdom of all aspects, and the practices of great Bodhisattvas. When these practices have been perfected, they will all simultaneously attain Buddhahood, sharing the same name: Tathāgata King of Adornments, Worthy One, Perfectly Enlightened One, One Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Man, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One.”