The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 2: Śāriputra

At that time, when the Blessed One thus understood that the entire world had assembled‍—a great multitude with its gods, māras, Brahmā divinities, all kinds of beings including ascetics and brahmins, gods, humans, and asuras, as well as numerous bodhisattva great beings most of whom were crown princes‍— [F.27.b] he said to the venerable Śāradvatīputra: {Dt.18}

“Śāradvatīputra, bodhisattva great beings who wish to attain consummate buddhahood with respect to all phenomena in all their aspects should persevere in the perfection of wisdom.”111

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how should bodhisattva great beings who wish to attain consummate buddhahood with respect to all phenomena in all their aspects persevere in the perfection of wisdom?”

The Blessed One replied to Śāradvatīputra, “Śāradvatīputra, in this regard, bodhisattva great beings should stay in the perfection of wisdom without there being any place to stay. That is, they should perfect the perfection of generosity without there being any giving up, since no gift, giver, or recipient is apprehended. They should perfect the perfection of ethical discipline, since there are no downfalls or nondownfalls to be committed. They should perfect the perfection of tolerance, since there is no disturbance. They should perfect the perfection of perseverance, since there is no weakening of physical or mental effort. They should perfect the perfection of meditative concentration, since there is no experience to relish. They should perfect the perfection of wisdom, since no phenomena are apprehended.112

“Śāradvatīputra, bodhisattva great beings, abiding in the perfection of wisdom, should perfect the four applications of mindfulness since mindfulness is not apprehended.113 They should perfect the four correct exertions, the four supports for miraculous ability, [F.28.a] the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. They should perfect the meditative stability of emptiness, the meditative stability of signlessness, and the meditative stability of wishlessness. They should cultivate the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the five extrasensory powers, the contemplation of a bloated corpse, the contemplation of a worm-infested corpse, the contemplation of a putrefied corpse, the contemplation of a bloody corpse, {Dt.20} the contemplation of a blue-black corpse, the contemplation of a devoured corpse, the contemplation of a dismembered corpse, the contemplation of a skeleton, the contemplation of an immolated corpse, and the contemplation of the unpleasantness of food. They should cultivate the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of ethical discipline, the recollection of giving away, the recollection of the god realms, the recollection of breathing, the recollection of disillusionment,114 the recollection of death, and the recollection of the body; the perception of impermanence, the perception of suffering, the perception of nonself, the perception of unattractiveness, the perception of death, the perception of disinterest with respect to all mundane phenomena, and the perception that all mundane phenomena are unreliable; and the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, the knowledge of the path, the knowledge of the extinction of contaminants, the knowledge that contaminants will not arise again, the knowledge of phenomena, the knowledge of phenomena that is subsequently realized, the knowledge of the relative, the knowledge that is masterful, and the knowledge that is semantic. They should perfect the meditative stability endowed with ideation and scrutiny, [F.28.b] the meditative stability free from ideation and endowed merely with scrutiny, the meditative stability devoid of both ideation and scrutiny, the faculties that will enable knowledge of all that is unknown, the faculties that acquire the knowledge of all phenomena, the faculties endowed with the knowledge of all phenomena,115 the sense fields of mastery, the sense fields of complete suffusion,116 the four attractive qualities of a bodhisattva, the four determinations, the ten levels, the ten modes of conduct, the ten aspects of tolerance, the twenty higher aspirations, omniscient wisdom, stillness, the knowing of higher insight, the three knowledges, the four kinds of exact knowledge, the four fearlessnesses, {Dt.21} the five undiminished extrasensory powers, the six perfections, the seven aspects of spiritual wealth, the eight notions of saintly beings, the nine states of beings, the ten powers of the tathāgatas, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, and great equanimity.

“Bodhisattva great beings who wish to attain consummate buddhahood, all-aspect omniscience in all its finest aspects, and who wish to attain the knowledge of the path, the knowledge of all the dharmas, and knowledge of the aspects of all beings’ minds, their conduct, and their knowledge, should persevere in the perfection of wisdom. Bodhisattva great beings who wish to abandon all the afflicted mental states and their connecting propensities should persevere in the perfection of wisdom.

“So it is, Śāradvatīputra, that bodhisattva great beings should persevere in the perfection of wisdom. [F.29.a]

“Śāradvatīputra, bodhisattva great beings who wish to enter a bodhisattva’s full maturity should persevere in the perfection of wisdom. Bodhisattva great beings who wish to know the levels of the śrāvakas and the levels of the pratyekabuddhas, who wish to transcend those levels, who wish to remain at the level at which progress is irreversible, who wish to dwell in the six extrasensory powers, who wish to understand all beings’ wavering minds and conduct, who wish to surpass the understanding of all śrāvakas and pratyekabuddhas, and who wish to attain the many dhāraṇī gateways and the gateways of meditative stability should all train in the perfection of wisdom.

“Bodhisattva great beings who wish117 to surpass, with a single setting of the mind on enlightenment while rejoicing in them, all the virtuous roots of generosity practiced by sons and daughters of the family of those following the śrāvakas’ and pratyekabuddhas’ vehicles; {Dt.22} who wish to surpass, with a single setting of the mind on enlightenment while rejoicing in them, the ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation of all śrāvakas and pratyekabuddhas; and who wish to surpass, with a single setting of the mind on enlightenment while rejoicing in them, all the meditative concentrations, liberation, meditative stabilities, and meditative absorptions of all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, if bodhisattva great beings, for the benefit of all beings, offer even a small gift and wonder how it is that through dedication by skillful means these gifts can become immeasurable, countless, and inestimable [F.29.b] those bodhisattva great beings should train in the perfection of wisdom. Similarly, if for the benefit of all beings they maintain even a little ethical discipline; cultivate even a little tolerance; apply even a little perseverance; are absorbed in even a little meditative concentration; and cultivate even a little wisdom, and wonder how it is that through dedication by skillful means these can become immeasurable, countless, and inestimable, those bodhisattva great beings should also train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to dwell in the perfection of generosity and wish to perfect the perfection of generosity, and similarly who wish to practice the perfection of ethical discipline and wish to perfect the perfection of ethical discipline, who wish to practice the perfection of tolerance and wish to perfect the perfection of tolerance, who wish to practice the perfection of perseverance and wish to perfect the perfection of perseverance, who wish to practice the perfection of meditative concentration and wish to perfect the perfection of meditative concentration, and who wish to practice the perfection of wisdom and wish to perfect the perfection of wisdom, should all train in the perfection of wisdom. {Dt.23}

“Moreover, Śāradvatīputra, bodhisattva great beings who wonder how it is that they themselves will behold the body of the buddhas in all their lives, how it is that they will be encouraged by the buddhas, how it is that they will be kept in mind by the buddhas, [F.30.a] how it is that they will please the buddhas, and how it is that they will be accepted by the buddhas, should also train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to accomplish the body of the buddhas and who wish to attain the thirty-two major marks of a great person should train in the perfection of wisdom.

“Bodhisattva great beings who wish to attain the eighty minor marks, who wish throughout all their lives to recall their succession of former lives, who wish never to give up the mind of enlightenment, who wish to attain bodhisattva conduct that is unspoiled, who wish to forsake all evil friends and all evil associates, who wish to serve and respect all buddhas and bodhisattvas who are virtuous spiritual mentors, who wish to defeat Māra and all the gods belonging to the class of Māra, who wish to purify all obscurations, and who wish to be unobscured with respect to all phenomena should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to perfect the family of the bodhisattvas, who wish to accomplish the family of the buddhas, and who wish to maintain the lineage of the Three Precious Jewels without interruption should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to attain the level of a crown prince, who wish never to be separated from all the buddhas and bodhisattvas, who wish to go beyond the levels of the bodhisattvas, [F.30.b] and who wish to swiftly perfect the level of the tathāgatas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who take delight in perfecting in this way whichever roots of virtuous action with which they might serve, venerate, honor, and worship the blessed lord buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings wish to delight all beings, wish to fulfill the aspirations of all beings, and think that they should satisfy all beings with all necessities and resources such as food, drink, clothing, ornaments, flowers, incense, garlands, unguents, powders, bedding, seats, dwellings, medicines, goods, riches, grains, embellishments, jewels, pearls, beryl, conch, quartz, coral, pure gold, silver, orchards, and kingdoms, they too should train in the perfection of wisdom. {Dt.24}

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to establish all beings, as many as there are in the world systems of all directions, numerous as the grains of sand of the river Gaṅgā, in the paths of the ten virtuous actions, and who wish to establish them in the four meditative concentrations, the four immeasurable attitudes, the five extrasensory powers, taking refuge in the Three Jewels, and devotion to the Buddha, the Dharma, and the Saṅgha should train in the perfection of wisdom. [B3] [F.31.a]

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to bring into the Great Vehicle the beings in all worlds within the whole infinity of the realm of phenomena and the very reaches of the realm of space, and who wish to establish them in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to render even a single virtuous setting of the mind on enlightenment inexhaustible until the moment they are on the seat of enlightenment should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom. Bodhisattva great beings who are eager for all the blessed lord buddhas, as many as there are likewise in each of the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and at the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, to praise their qualities should train in the perfection of wisdom.118

“Moreover, Śāradvatīputra, bodhisattva great beings who, with a single thought,119 wish to journey to all those buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, [F.31.b] should train in the perfection of wisdom. Bodhisattva great beings who, with a single thought, wish to journey likewise to all those buddhafields of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and at the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.120

“Moreover, Śāradvatīputra, bodhisattva great beings who wish, by voicing a single sound, to make themselves heard in all those buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who wish, by voicing a single sound, to make themselves heard likewise in all those buddhafields of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and at the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom.121

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to remain for the sake of buddhas continuing to be born without interruption, who wish the family of bodhisattvas to reach accomplishment,122 and who wish to remain so that the family of the buddhas might continue without interruption should train in the perfection of wisdom.123

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to dwell in the emptiness of internal phenomena should train in the perfection of wisdom. Similarly, those who wish to dwell in the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, [F.32.a] the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities should train in the perfection of wisdom.124

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to comprehend the referential condition, the predominant condition, the immediate condition, and the causal condition, and those who wish to comprehend the aspects and defining characteristics of the real nature, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to comprehend the real nature of all phenomena, the unmistaken real nature, the one and only real nature, the unchanging real nature, and the genuine, definitive real nature should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to comprehend the realm of phenomena with respect to all phenomena and who wish to comprehend the very limit of reality with respect to all phenomena should train in the perfection of wisdom. {Dt.27}

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to know all the worlds of the great trichiliocosm, numerous as the grains of sand of the river Gaṅgā, should train in the perfection of wisdom. Bodhisattva great beings who wish to lift, on the tip of a filament that is one hundredth of the width of a hair, all the masses of water contained in the great trichiliocosm, including the great oceans, rivers, great rivers, tributaries, springs, lakes, pools, and ponds, [F.32.b] and wish too to cause no harm to the living creatures inhabiting them, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish with a single breath to extinguish all the masses of burning fire that there are in the great trichiliocosm, when all of them have burst into a single blazing flame like the eon’s final conflagration, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish with a single fingertip to cover and suppress all the patterns of wind there are in the great trichiliocosm that scatter, disperse, and destroy this great trichiliocosm as if it were just a handful of chaff, should train in the perfection of wisdom. {Dt.28}

“Moreover, Śāradvatīputra, bodhisattva great beings who wish a single cross-legged posture of theirs to completely fill however much there is of the great trichiliocosm’s entire expanse of space should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, if bodhisattva great beings have the thought that with a single tuft of hair they will gather and sweep up as many Mount Sumerus, along with their encircling Cakravāḍa and Mahācakravāḍa mountain ranges, as there are in the great trichiliocosm, and hurl them beyond the countless, inestimable world systems, [F.33.a] they too should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to know, in terms of their minute particles, all the great trichiliocosm’s many trees, grasses, bushes, plants and woodlands, and its terrestial rocks, clays, gravels, hills, and mountains, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish with a single alms bowl to provide for all the blessed lord buddhas who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and likewise who wish with a single flower, a single garland, a single piece of incense, a single unguent, a single powder, a single robe, a single ornament, a single parasol, a single victory banner, or a single ribbon to serve, respect, honor, and worship them, should train in the perfection of wisdom. Likewise, bodhisattva great beings who wish with a single alms bowl to provide for all the blessed lord buddhas who reside in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, along with their assemblies of bodhisattvas and communities of śrāvakas, and likewise who wish with a single flower, a single garland, a single piece of incense, a single unguent, a single powder, [F.33.b] a single robe, a single ornament, a single parasol, a single victory banner, or a single ribbon to serve, respect, honor, and worship them, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, those bodhisattva great beings who wish to establish all beings, as many as are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline; who wish to establish them also in the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of seeing the wisdom of liberation; who wish to establish them in the fruit of entering the stream to nirvāṇa; and who wish to establish them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, and individual enlightenment, up to and including the expanse of nirvāṇa where there is no residue of the aggregates, should all train in the perfection of wisdom. Those bodhisattva great beings who wish likewise to establish all beings, as many as are present in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the directions of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, in the aggregate of ethical discipline; who wish to establish them also in the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of seeing the wisdom of liberation; who wish to establish them in the fruit of entering the stream to nirvāṇa; who wish to establish them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, in arhatship, and individual enlightenment; [F.34.a] and who wish to establish them in the expanse of nirvāṇa where there is no residue of the aggregates should all train in the perfection of wisdom. {Dt.29}

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to bring all beings, as many as there are in all the world systems of the ten directions, to final nirvāṇa by means of the vehicles of the śrāvakas and pratyekabuddhas, and by means of the Great Vehicle, should train in the perfection of wisdom.125

“Moreover, Śāradvatīputra, bodhisattva great beings who wish, as they practice the perfection of wisdom and engage in acts of generosity, to train in such a way that when they give their gifts in that way the following great fruits will come to pass: that when they give their gifts in that way, they will be born into great and lofty126 royal families; that when they give their gifts in that way, they will be born into great and lofty priestly families; that when they give their gifts in that way, they will be born into great and lofty householder families; that when they give their gifts in that way, by maintaining that very generosity, they will be born among the gods of the Caturmahā­rāja­kāyika realm; that when they give their gifts in that way, by maintaining that very generosity, they will be born among the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms; that when they give their gifts in that way, by maintaining that very generosity, they will attain the first meditative concentration, they will attain the second, third, and fourth meditative concentrations, they will become absorbed in the meditative absorption of the sphere of infinite space, and they will become absorbed in the meditative absorption of the sphere of infinite consciousness, in the meditative absorption of the sphere of nothing-at-all, and in the meditative absorption of the sphere of neither perception nor nonperception; that when they give their gifts in that way, [F.34.b] the thirty-seven factors conducive to enlightenment will emerge; that when they give their gifts in that way, emptiness, signlessness, and wishlessness will emerge; and that when they give their gifts in that way, they will attain the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, complete enlightenment‍—[such bodhisattva great beings] should train in the perfection of wisdom.127

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they give their gifts with skill in means in that way, they will perfect the perfection of generosity. They should train likewise in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.”128

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, how do bodhisattva great beings, when they give their gifts, perfect the perfection of generosity? How do they perfect the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom?”129

“Śāradvatīputra,” replied the Blessed One, “the perfection of generosity is perfected through purity with respect to the three spheres‍—without apprehending a gift, a giver, or a recipient. Similarly, the perfection of ethical discipline [F.35.a] is perfected since there are no downfalls and no nondownfalls to be committed. The perfection of tolerance is perfected since there is no disturbance. The perfection of perseverance is perfected since there are no physical or mental endeavors to be neglected. The perfection of meditative concentration is perfected since there is no disturbance or thought. The perfection of wisdom is perfected by knowing all phenomena without apprehending anything.130

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to know and who wish to acquire all the attributes of the lord buddhas of the past, future, and present should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to go beyond conditioned and unconditioned dharmas should train in the perfection of wisdom. Bodhisattva great beings who wish to go beyond all dharmas‍—dharmas that are contaminated and uncontaminated, virtuous and nonvirtuous, specific and indeterminate, definitive and nondefinitive, occurring and nonoccurring, obscured and distinguished, as well as the dharmas of ordinary people, the dharmas of sublime beings, the dharmas that are learned, the dharmas that are not learned, the dharmas of the śrāvakas and pratyekabuddhas, and the dharmas of the bodhisattvas and the dharmas of the buddhas‍—should all train in the perfection of wisdom.

“Moreover, Śāradvatīputra, [F.35.b] bodhisattva great beings who wish to comprehend the real nature of all dharmas arising in the past, in the future, and in the present should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to conclusively determine that all dharmas are nonarising, and those who wish to realize the very limit of reality with respect to all dharmas, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to have precedence over all śrāvakas and pratyekabuddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to serve all the lord buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to be present within the intimate retinue of all the lord buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to have many attendants and who wish to acquire a retinue of bodhisattvas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to purify the gifts of all donors should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to have states of mind unimpeded with respect to generosity, those who wish to abandon states of mind of poor morality, those who wish to reject malicious states of mind, and those who wish that indolent states of mind, [F.36.a] agitated states of mind, and deluded states of mind might not arise should all train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to establish all beings in the meritorious foundations that arise from generosity, and those who wish to establish them in the meritorious foundations that arise from ethical discipline, {Dt.30} that arise from meditation, that arise from service, and that arise from all material phenomena, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to develop the five eyes in their entirety should train in the perfection of wisdom. That is to say, those who wish to develop the eye of flesh, the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, and the eye of the buddhas should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to behold with the eye of divine clairvoyance all the lord buddhas, as many as there are who reside in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and all the lord buddhas, as many as there are who reside in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā; those who wish to hear with the ear of divine clairaudience all the Dharmas that those lord buddhas are teaching; and those who wish to comprehend the minds of those lord buddhas, [F.36.b] who wish to recollect the bodhisattva conduct in which those lord buddhas had formerly engaged, and who wish to behold the manifold miraculous and emanational abilities of those lord buddhas should all train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to retain all the Dharmas that those lord buddhas are teaching in the world systems of all the ten directions, through the uninterrupted power and force of recollection, and those who wish not to squander all these teachings until they have attained consummate buddhahood in unsurpassed, complete enlightenment, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to behold and who wish to attain the buddhafields of the lord buddhas of the past, future, {Dt.31} and present, along with many pure lands, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to hear all the teachings whatsoever of the tathāgatas, even those that cannot be heard by śrāvakas or pratyekabuddhas, including the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the narratives, the established instructions, and the marvelous events, and those who wish to take them up, who wish to uphold them, who wish to recite them, who wish to master them, who wish to apply them earnestly and without error, [F.37.a] who wish to teach them extensively to others, and who wish to teach them in an authentic manner, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to hear all the teachings whatsoever that all the lord buddhas have spoken, will speak, and are speaking in the eastern direction‍—and that all the lord buddhas likewise have spoken, will speak, and are speaking in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith‍—and those who wish to take them up, who wish to uphold them, who wish to recite them, who wish to master them, who wish to teach them extensively to others, and who wish to apply them earnestly and without error, should all train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to illuminate all the places in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, that are shrouded in darkness, a blinding darkness where even the sun and the moon with such great miraculous capacity, such great splendor, and such great power cannot shine, cannot radiate, and cannot shed light, should train in the perfection of wisdom. Those who wish likewise to illuminate all the places in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, that are shrouded in darkness, a blinding darkness where even the sun and the moon [F.37.b] with such great miraculous capacity, such great splendor, and such great power cannot shine, cannot radiate, and cannot shed light, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish that all beings in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, who do not hear the word Buddha, the word Dharma, or the word Saṅgha might hear the word Buddha, the word Dharma, and the word Saṅgha, and those who wish to establish them in the genuine view, should train in the perfection of wisdom. Bodhisattva great beings who likewise wish that all beings in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, who do not hear the word Buddha, the word Dharma, or the word Saṅgha might hear the word Buddha, the word Dharma, and the word Saṅgha, and those who wish to establish them in the genuine view, should train in the perfection of wisdom. {Dt.32}

“Moreover, Śāradvatīputra, when bodhisattva great beings have the thought, ‘Through my power, may beings who are blind, as many as there are in all world systems of the eastern direction, and of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as in the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, see sights with their eyes. May those who are deaf hear sounds with their ears! May those who are insane regain their wits! [F.38.a] May those who are naked obtain clothes! May those who are hungry and thirsty obtain food and drink! May those who are ill recover their health! May those who are imprisoned and confined in dungeons become joyful!’ then they should train in the perfection of wisdom.

“When bodhisattva great beings wish to establish all beings in ethical discipline, wish to establish them in meditative stability, wisdom, liberation, and seeing the wisdom of liberation, and wish to establish them in the fruit of entering the stream to nirvāṇa, in the fruit of being destined for only one more rebirth, in the fruit of no longer being subject to rebirth, and in arhatship, individual enlightenment, and unsurpassed, complete enlightenment, thinking how, through their power, all those beings, as many as there are in all world systems of each of the ten directions, numerous as the grains of sand of the river Gaṅgā, who are in states that lack freedom, who have fallen into the lower realms, who have been reborn as denizens of the hells, as animals, or in the worlds of Yama, will pass away from those states and, having transmigrated, obtain a human body, at that time they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, bodhisattva great beings who wish to train in the conduct of the tathāgatas, and who wish to train in the enlightened activities of the tathāgatas’ body, the enlightened activities of their speech, and the enlightened activities of their mind, which are pure and preceded by wisdom, should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings [F.38.b] practice the perfection of wisdom, they should consider, {Dt.33} ‘How is it that I shall adopt the way that an elephant gazes and teach the Dharma unimpededly to beings? How is it that I shall yawn by means of the meditative stability of the yawning of the great lion? How is it that I shall step131 with steps that are purposeful? How is it that I shall move around with my feet not touching the earth, but above it by some four finger-widths? How is it that by placing the soles of my feet on thousand-petaled lotuses, I shall move around without harming the living creatures that are present below my feet? How is it that, as I move around, both my feet, their soles endowed with the motif of thousand-spoked wheels, will leave prints on the earth? How is it that I shall walk on the walking path in a circle the size of a wheel while encircling the whole earth? How is it that I shall be unsullied by the dust of the earth even though I move about all over the earth? How is it that I shall be without physical or mental tiredness even though I move through buddhafields measuring one yojana, or two, three, four, five, ten, twenty, thirty, forty, fifty, or one hundred yojanas, or one thousand yojanas, or anything from a hundred thousand yojanas up to immeasurable, countless, inconceivable, incomparable, infinite, completely infinite, unappraisable, indescribably many indescribable numbers of yojanas?’132 When they think about such things, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings also think, ‘How is it that, diffusing from the soles of my feet marked with the motif of a thousand-spoked wheel one hundred billion trillion rays of light, [F.39.a] I shall assuage all the sufferings associated with the states that lack freedom and the lower realms, and secure all beings in happiness?’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that I, surrounded and attended by the gods of the Caturmahā­rāja­kāyika realm and by many hundred billion trillion gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala realms, and those of the Pure Abodes Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha, shall approach the Tree at the Seat of Enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that when I approach the Tree at the Seat of Enlightenment a mat will be spread out for me by the gods of the Caturmahā­rāja­kāyika realm and the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā. Ābha, Parīttābha, and Apramāṇābha; and those of Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, [F.39.b] Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala; and those of the Pure Abodes Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that, seated at the seat of enlightenment, after touching the ground with my hand, excellently adorned with the major marks, I shall defeat the dark forces along with the entourage of Māra?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that, having attained consummate buddhahood in unsurpassed, complete enlightenment, I shall transform the places where I move, stand, sit, and recline to be of the nature of vajra?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should think, ‘How is it that I, on the very day on which I renounce the world, shall defeat the dark forces along with their entourage? {Dt.34} How is it that I, having attained consummate buddhahood in unsurpassed, complete enlightenment, on that very day shall turn the wheel of the Dharma? How is it that I shall enable immeasurable, countless beings to purify the eye of the Dharma, taintless and immaculate, with respect to all phenomena? [F.40.a] How is it that I shall enable immeasurable, countless beings to be without further grasping and liberate their minds from contaminants? How is it that I shall ensure that immeasurable, countless beings will make irreversible progress toward unsurpassed, complete enlightenment?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they should set their minds on enlightenment, thinking, ‘How is it that I, when I have attained consummate buddhahood in unsurpassed, complete enlightenment, shall render the community of śrāvakas immeasurable and countless? How is it that I, through a single teaching of the Dharma, shall render those who attain arhatship in a single sitting immeasurable and countless? How is it that I shall enable bodhisattva great beings to make irreversible progress toward unsurpassed, complete enlightenment? How is it that I shall render the community of bodhisattvas immeasurable and countless? How is it that the limit of my lifespan will become inestimable? How is it that my boundless light will be endowed with excellence?’ And when they think such thoughts, they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘How is it that when I have attained consummate buddhahood in unsurpassed, complete enlightenment, I shall ensure that in that buddhafield even the words attachment, aversion, and delusion are never heard?’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘How is it that when I have attained consummate buddhahood in unsurpassed, complete enlightenment, all the beings of that buddhafield will have such wisdom that they know, “Generosity is virtuous! Discipline is virtuous! [F.40.b] Chastity is virtuous! Nonviolence with respect to all living creatures is virtuous!”?’ they should train in the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings think, ‘How is it that, even after attaining final nirvāṇa, I shall ensure that even the words the decline of the Dharma are never heard?’ they should train in the perfection of wisdom. If bodhisattva great beings also think, ‘How is it that merely by hearing my name multitudes of beings in world systems numerous as the grains of sand of the river Gaṅgā will become settled in unsurpassed, complete enlightenment?’ they should train in the perfection of wisdom. {Dt.35}

“Śāradvatīputra, at that time when bodhisattva great beings practice the perfection of wisdom and accomplish these enlightened attributes, the Four Great Kings will also rejoice, saying, ‘We too will offer them the alms bowls that the great kings of the past offered to the tathāgatas of the past.’ The gods of the Trayastriṃśa realm and the gods of the Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin realms will also rejoice, saying, ‘We will serve and honor them.’ The gods of Brahmakāyika and the gods of Ābhāsvara, Śubhakṛtsna, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will also rejoice, [F.41.a] saying, ‘The realms of the asuras will decline! The realms of the gods will flourish! We pray that after these bodhisattvas have attained manifest buddhahood they will turn the wheel of the Dharma!’

“Śāradvatīputra, at that time when bodhisattva great beings practice the perfection of wisdom and flourish through the six perfections, the noble sons and noble daughters who follow the vehicle of the bodhisattvas will also rejoice, saying, ‘We will become their father, mother, brother, sister, wife, son, daughter, confidant, advisor, relative, acquaintance, and friend.’ {Dt.36}

“The Four Great Kings, the gods of the Caturmahā­rāja­kāyika realm, and the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will also rejoice, saying, ‘This bodhisattva great being has given up his entourage of queens.’

“In order to establish beings in enlightenment, they maintain chaste conduct. They are not bound by fettering concerns. They aspire that they might maintain chaste conduct from the time when they first begin to set their mind on enlightenment onward, and that they might avoid all conduct that is not chaste. If you ask why, since the pursuit of sensual pleasures may even interrupt rebirth in the Brahmā worlds, what need one say about unsurpassed, complete enlightenment! Therefore, bodhisattva great beings who maintain chaste conduct from the time when they renounce the world will attain consummate buddhahood in unsurpassed, complete enlightenment. [F.41.b] They will not do so with conduct that is not chaste.”

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, is it definite that bodhisattva great beings will have a father, mother, wife, sons, and daughters?”

“Śāradvatīputra,” replied the Blessed One, “there are some bodhisattva great beings who definitely need to have a father and mother, but who do not need to have sons, daughters, and wives. There are some who definitely need to have a father and mother, and also wives, sons, and daughters. Śāradvatīputra, there are some bodhisattva great beings who maintain chaste conduct from the time when they first begin to set their mind on enlightenment onward, and who live as youthful ones until they have attained consummate buddhahood in unsurpassed, complete enlightenment. There are some bodhisattva great beings who have engaged in the pleasures of the five senses in order to bring beings to maturation through skillful means. After leaving the family circle behind, they then attain consummate buddhahood in unsurpassed, complete enlightenment. Śāradvatīputra, bodhisattva great beings who practice the profound perfection of wisdom are without the afflicted mental states associated with desire. Although some of them may engage in the pleasures of the senses in order to bring beings to maturation, they display this activity but do not relish it. {Dt.37} Śāradvatīputra, if, as an analogy, an illusionist or the apprentice of an illusionist extremely well trained in magical spells and techniques were to conjure the five pleasures of the senses, and were then to reveal himself playing with, delighting in, and enjoying those five pleasures of the senses, [F.42.a] do you think, Śāradvatīputra, that that illusionist or apprentice of an illusionist would have actually enjoyed the five pleasures of the senses?”

“He would not, Blessed Lord!”

“In the same way, Śāradvatīputra,” continued the Blessed One, “bodhisattva great beings who have trained extremely well in the magical display of the Great Vehicle acquire the ability to enjoy reality as a magical display. Although they are free from all afflicted mental states, in order to bring beings who are to be trained to maturation they may also teach the enjoyment of the pleasures of the senses by the power of their great compassion. They neither associate with those pleasures nor are they propelled toward them. Śāradvatīputra, bodhisattva great beings speak of the defects of attachments using many descriptive expressions: ‘Attachments are all ablaze! Attachments are debased! Attachments are murderous! Attachments are inimical! Attachments are aggressive! Attachments are like a lamp of straw! Attachments are like the fruit of the snake gourd! Attachments are like the blade of a sword! Attachments are like a mass of fire! Attachments are like smoldering leaves! Attachments are like an iron hook! Attachments are like a cesspit!’ So it is, Śāradvatīputra, that although bodhisattva great beings understand attachments, in order that unskilled beings might be brought to maturation, they may teach the sensual pleasures since they are disillusioned with the five sensual pleasures and free of the five sensual pleasures. They neither become intoxicated, nor do they become careless, nor do they engage in negative actions by reason of attachment or on the basis of attachment.”133 [F.42.b]

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how should bodhisattva great beings practice the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe a bodhisattva. Nor do they observe the term bodhisattva. Nor do they observe the conduct of a bodhisattva. Nor do they observe the perfection of wisdom. Nor do they observe the term perfection of wisdom. Nor do they observe the term practicing, and neither do they observe not practicing, nor observe both practicing and not practicing, nor even observe neither practicing nor not practicing. They also do not observe physical form. Nor do they observe feelings. Nor do they observe perceptions. Nor do they observe formative predispositions. Nor do they observe consciousness. {Dt.38} If you ask why, Śāradvatīputra, it is because even bodhisattvas are empty of the inherent existence of bodhisattvas. Even the term bodhisattva is empty of the term bodhisattva. If you ask why, it is because such is their intrinsic nature. It is not owing to emptiness that physical forms are empty, nor is emptiness anything other than physical forms. The nature of physical forms is indeed emptiness. Emptiness is indeed physical forms. It is not owing to emptiness that feelings are empty, [F.43.a] nor is emptiness anything other than feelings. The nature of feelings is indeed emptiness. Emptiness is indeed feelings. It is not owing to emptiness that perceptions are empty, nor is emptiness anything other than perceptions. The nature of perceptions is indeed emptiness. Emptiness is indeed perceptions. It is not owing to emptiness that formative predispositions are empty, nor is emptiness anything other than formative predispositions. The nature of formative predispositions is indeed emptiness. Emptiness is indeed formative predispositions. It is not owing to emptiness that consciousness is empty, nor is emptiness anything other than consciousness. The nature of consciousness is indeed emptiness. Emptiness is indeed consciousness. If you ask why, it is because even enlightenment is merely a name. Likewise, even bodhisattva is merely a name. Even emptiness is merely a name. Likewise, even these‍—physical forms, feelings, perceptions, formative predispositions, and consciousness‍—are merely names.

“Moreover, physical forms are like a magical display. Feelings, perceptions, formative predispositions, and consciousness are like a magical display. Magical displays are merely names. They are not located in any direction, nor are they located in any place. Magical displays that are seen do not exist. They have not arisen. They are false. They are without inherent existence. They are without essential nature, nonarising, nonceasing, nondwelling, without increase, without decrease, without affliction, and without purification. Bodhisattva great beings who practice accordingly do not observe any phenomenon that arises. They do not observe anything that ceases. They do not observe anything that remains. They do not observe anything that increases. [F.43.b] They do not observe anything that decreases. They do not observe anything that is afflicted. They do not observe anything that is purified. They do not observe physical forms. They do not observe feelings, perceptions, formative predispositions, or consciousness. They do not even observe anything that is ‘enlightenment’ or a ‘bodhisattva.’ If you ask why, it is because phenomena are a magical display of distinct names. Even these designations, these names that have adventitiously arisen, are not genuine, but imputations used as conventions. It is the conventions that are the basis of fixation. For this reason, when bodhisattva great beings practice the perfection of wisdom, they do not observe any phenomena and do not apprehend anything. Since they do not observe anything and do not apprehend anything, they do not give rise to any conceits. They are without fixations.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they determine that this ‘bodhisattva’ is a mere name. That is to say, this ‘buddha’ is a mere name, {Dt.39} this ‘perfection of wisdom’ is a mere name, this ‘practicing of the perfection of wisdom’ is a mere name, these ‘physical forms’ are a mere name, these ‘feelings, perceptions, formative predispositions, and consciousness’ are mere names. For example, Śāradvatīputra, one conventionally speaks of a ‘self’ even though it is nonapprehensible when definitively investigated. [F.44.a] One conventionally speaks of ‘beings’ even though they are nonapprehensible when definitively investigated. One conventionally speaks of ‘life forms’ even though they are nonapprehensible when definitively investigated, owing to the emptiness of nonapprehensibility. Similarly, for example, one conventionally speaks of ‘life, living creatures, persons, human beings, people, actors, creators, experiencers, instigators of experience, petitioners, instigators, knowers, viewers, touchers, and conscious beings,’ even though they are nonapprehensible when definitively investigated, owing to the emptiness of nonapprehensibility. These are mere names and symbols, designated according to convention. In the same manner, when bodhisattva great beings practice the perfection of wisdom, they too do not observe a bodhisattva. They do not observe enlightenment. They do not observe buddhas. They do not observe the perfection of wisdom. They do not observe physical forms. They do not observe feelings, perceptions, formative predispositions, or consciousness. Nor do they even observe those names that are designated according to convention. So it is that, owing to their apprehending of the emptiness of nonapprehensibility, bodhisattva great beings who practice the perfection of wisdom outshine the wisdom of all beings, up to and including the wisdom of the śrāvakas and pratyekabuddhas, except for the wisdom of the tathāgatas. [F.44.b] If you ask why, it is because they do not even apprehend anything through which they might be attached. Śāradvatīputra, bodhisattva great beings who practice accordingly are practicing the perfection of wisdom.

“Śāradvatīputra, were this Jambudvīpa to be filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, like a grove of reeds, like a grove of rattan, like a grove of sugarcane, like a thicket of bamboo, like a paddy field of rice, or like a field of sesame, their wisdom would not approach even a hundredth part of the wisdom of bodhisattva great beings who practice the perfection of wisdom. It would not match even a thousandth part of it, or anything from a hundred thousandth to a thousand billionth part of it, in number, fraction, categorization, comparison, or quality. If you ask why, Śāradvatīputra, it is because the wisdom of bodhisattva great beings is established so that all beings will pass into final nirvāṇa. The wisdom of the śrāvakas and pratyekabuddhas is not so.

“Moreover, Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom continue, even with as much wisdom as they cultivate in a single day, to outshine the wisdom of all śrāvakas and pratyekabuddhas. Śāradvatīputra, let alone it being just this Jambudvīpa that was filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana‍—instead were this whole great trichiliocosm to be filled entirely with monks such as you, Śāradvatīputra, [F.45.a] their wisdom would not approach even a hundredth part of the wisdom of bodhisattva great beings who practice the perfection of wisdom. It would not approach even a thousandth, a hundred thousandth, a hundred million trillionth, a billion trillionth, or a hundred billion trillionth part of it, in number, fraction, categorization, or comparison; nor would they match it in quality. Śāradvatīputra, let alone it being just this great trichiliocosm‍—instead, Śāradvatīputra, were all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, to be filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, and were the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the directions of the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, all to be filled entirely with monks of the caliber of Śāradvatīputra and Maudgalyāyana, their wisdom would not approach even a hundredth part of the wisdom that bodhisattva great beings who practice the perfection of wisdom have cultivated in a single day. It would not approach even a thousandth, a hundred thousandth, a hundred million trillionth, a billion trillionth, or a hundred billion trillionth part of it, in number, fraction, categorization, or comparison; nor would they match it in quality.” {Dt.40}

Śāradvatīputra then said, “Blessed Lord, the wisdom of the śrāvakas who enter the stream to nirvāṇa, who are destined for only one more rebirth, who will no longer be subject to rebirth, and who are arhats, and also the wisdom of those who are pratyekabuddhas, bodhisattvas, and tathāgatas, [F.45.b] arhats, completely awakened buddhas‍—none of those wisdoms can be differentiated. They are indivisible, empty, void, intrinsically nonarising, and empty of essential nature. Blessed Lord, if no differences or distinctions can be apprehended in that which is indivisible, void, nonarising, and empty of inherent existence, how then, Blessed Lord, does the wisdom cultivated in a single session by bodhisattva great beings who practice the perfection of wisdom outshine the wisdom of all the śrāvakas and pratyekabuddhas?”

“Śāradvatīputra,” replied the Blessed One, “do you think that the purpose for which the wisdom of all the śrāvakas and pratyekabuddhas is established is comparable to the purpose for which the wisdom cultivated in a single day by bodhisattva great beings who practice the perfection of wisdom is established as they think, ‘Having practiced knowledge of the path, having acted for the sake of all beings, when I attain consummate buddhahood in all its aspects with respect to all phenomena I shall bring all beings to attain final nirvāṇa’?”

“No, Blessed Lord!” he replied.

The Blessed One then asked, “Śāradvatīputra, do you think that there are any śrāvakas or pratyekabuddhas who consider, ‘Once we have attained consummate buddhahood in unsurpassed, complete enlightenment, we should bring all beings into the expanse beyond sorrow with no residual aggregates to attain final nirvāṇa’?”

“No, Blessed Lord, I do not think so!” he replied.

The Blessed One then said, “For this reason, Śāradvatīputra, [F.46.a] you should understand that, between the wisdom of all śrāvakas and pratyekabuddhas and the wisdom of bodhisattva great beings, when one apprehends the latter wisdom, the wisdom of all śrāvakas and pratyekabuddhas cannot approach even a hundredth part of it. It cannot approach even a thousandth, a hundred thousandth, a hundred million trillionth, a billion trillionth, or a hundred billion trillionth part of it, in number, fraction, categorization, or comparison; nor can it match it in quality.

“Śāradvatīputra, do you think that there are any śrāvakas or pratyekabuddhas who consider, ‘Once I have practiced the six perfections, brought beings to maturation, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, {Dt.41} I will attain consummate buddhahood in unsurpassed, complete enlightenment, and then bring immeasurable, countless beings to attain final nirvāṇa’?”

“No, Blessed Lord, I do not think so!” he replied.

The Blessed One then said, “Śāradvatīputra, bodhisattva great beings do have the following thought: ‘Once I have practiced the six perfections, brought beings to maturation, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, [F.46.b] great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, I will attain consummate buddhahood in unsurpassed, complete enlightenment, and then enable immeasurable, countless beings to attain final nirvāṇa.’ Śāradvatīputra, just as a firefly, which is a species of insect, does not think, ‘May my light illuminate all Jambudvīpa! May my light extensively fill Jambudvīpa!’ in the same way, Śāradvatīputra, there are no śrāvakas or pratyekabuddhas at all who think, ‘Once I have practiced the six perfections, brought beings to maturation, refined the buddhafields, perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, I will attain consummate buddhahood in unsurpassed, complete enlightenment, and then bring immeasurable, countless beings to attain final nirvāṇa.’ [B4]

“Śāradvatīputra, just as the rising sun suffuses the entirety of Jambudvīpa with its light and illuminates the entirety of Jambudvīpa with its light, in the same way, Śāradvatīputra, bodhisattva great beings who have practiced the perfection of wisdom have also brought beings to maturation, refined the buddhafields, [F.47.a] perfected the ten powers of the tathāgatas, and perfected the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and they will attain consummate buddhahood in unsurpassed, complete enlightenment, and then bring immeasurable, countless beings to attain final nirvāṇa.”

The venerable Śāradvatīputra then asked the Blessed One, “Blessed Lord, how do bodhisattva great beings transcend the levels of the śrāvakas and pratyekabuddhas, attain the level of an irreversible bodhisattva, and refine the path of enlightenment?”

The Blessed One replied to Śāradvatīputra, “Śāradvatīputra, in this regard, when bodhisattva great beings, starting from the time when they first begin to set their mind on enlightenment, practice the six perfections, they dwell in emptiness, signlessness, and wishlessness. Through skillful means they will transcend the levels of the śrāvakas and pratyekabuddhas, and then attain the level of an irreversible bodhisattva. They will also refine the path of enlightenment.”

Śāradvatīputra then asked, “Blessed Lord, abiding on what level are bodhisattva great beings worthy of receiving the donations of all śrāvakas and pratyekabuddhas?” {Dt.42}

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who practice the six perfections from the time when they first set their minds on enlightenment until they are seated at the site of enlightenment are worthy recipients of the offerings of all śrāvakas and pratyekabuddhas. [F.47.b] If you ask why, Śāradvatīputra, it is because it is the very presence of bodhisattva great beings that causes all virtuous attributes to emerge in the world. So it is that the paths of the ten virtuous actions, the five precepts, the eightfold poṣadha for monastics, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the six recollections, the perfections, all the aspects of emptiness, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path emerge in the world. So it is that the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, and all the dhāraṇī gateways emerge in the world. So it is that the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas emerge in the world.

“Śāradvatīputra, there are many phenomena‍—starting from those virtuous attributes‍—that emerge in the world. It is because those virtuous attributes have emerged in the world that there are great and lofty royal families to be found, that there are great and lofty priestly families to be found, that there are great and lofty householder families to be found, that there are the gods of the Caturmahā­rāja­kāyika to be found, that there are the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin to be found, that there are the gods of the Brahmakāyika realms to be found, [F.48.a] and that there are the gods of Brahmapurohita, the gods of Brahma­pariṣadya, the gods of Mahābrahmā, the gods of Ābha, the gods of Parīttābha, the gods of Apramāṇābha, the gods of Ābhāsvara, the gods of Śubha, the gods of Parīttaśubha, the gods of Apramāṇaśubha, the gods of Śubhakṛtsna, the gods of Bṛhat, the gods of Parīttabṛhat, the gods of Apramāṇabṛhat, the gods of Bṛhatphala, the gods of Avṛha, the gods of Atapa, the gods of Sudṛśa, the gods of Sudarśana, and the gods of Akaniṣṭha to be found. So it is, too, that there are the gods of the sphere of infinite space, the gods of the sphere of infinite consciousness, {Dt.43} the gods of the sphere of nothing-at-all, and the gods of the sphere of neither perception nor nonperception to be found. So it is, too, that there are those entering the stream to nirvāṇa, those destined for only one more rebirth, those no longer subject to rebirth, those who are arhats, those who are pratyekabuddhas, those who are bodhisattva great beings, and those who are tathāgatas, arhats, completely awakened buddhas to be found in the world.”

Then Śāradvatīputra asked, “Blessed Lord, in that case do bodhisattva great beings purify those offerings?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings purify those offerings in a manner. If you ask how, it is because, for bodhisattva great beings, all giving whatsoever is utterly pure, and indeed it is in that very manner, Śāradvatīputra, that bodhisattva great beings give away what they give. If you ask what it is that they give away, they give away many virtuous attributes. Thus they give away the paths of the ten virtuous actions, [F.48.b] the five precepts, the eightfold poṣadha for monastics, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the six recollections, the perfections, all the aspects of emptiness, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.”

Śāradvatīputra then asked, “Blessed Lord, how do bodhisattva great beings ‘engage’ with it when they engage with the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings are said to ‘engage’ with it when they engage with the emptiness of physical forms. {Dt.44} They are said to ‘engage’ with it when they engage with the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness. They are said to ‘engage’ with it when they engage with the emptiness of the eyes. They are said to ‘engage’ with it when they engage with the emptiness of the ears, the emptiness of the nose, the emptiness of the tongue, the emptiness of the body, and the emptiness of the mental faculty. They are said to ‘engage’ with it when they engage with the emptiness of sights. They are said to ‘engage’ with it when they engage with the emptiness of sounds, the emptiness of odors, [F.49.a] the emptiness of tastes, the emptiness of tangibles, and the emptiness of mental phenomena. They are said to ‘engage’ with it when they engage with the emptiness of the sensory element of the eyes, the emptiness of the sensory element of sights, and the emptiness of the sensory element of visual consciousness. They are said to ‘engage’ with it when they engage with the emptiness of the sensory element of the ears, the emptiness of the sensory element of sounds, and the emptiness of the sensory element of auditory consciousness; or with the emptiness of the sensory element of the nose, the emptiness of the sensory element of odors, and the emptiness of the sensory element of olfactory consciousness; or with the emptiness of the sensory element of the tongue, the emptiness of the sensory element of tastes, and the emptiness of the sensory element of gustatory consciousness; or with the emptiness of the sensory element of the body, the emptiness of the sensory element of touch, and the emptiness of the sensory element of tactile consciousness; or with the emptiness of the sensory element of the mental faculty, the emptiness of the sensory element of phenomena, and the emptiness of the sensory element of mental consciousness.

“They are said to ‘engage’ with it when they engage with emptiness of suffering, with the emptiness of the origin of suffering, with the emptiness of the cessation of suffering, and with the emptiness of the path.

“They are said to ‘engage’ with it when they engage with the emptiness of ignorance, with the emptiness of formative predispositions, with the emptiness of consciousness, with the emptiness of name and form, with the emptiness of the sense fields, with the emptiness of sensory contact, with the emptiness of sensation, with the emptiness of craving, with the emptiness of grasping, with the emptiness of the rebirth process, with the emptiness of actual birth, and with the emptiness of aging and death.

“They are said to ‘engage’ with it when they engage with the emptiness of all phenomena, as many as are designated as conditioned and unconditioned.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to ‘engage’ with it when they engage with the emptiness of inherent existence. [F.49.b] So accordingly, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they are said to ‘engage’ with it when they engage with those seven emptinesses.134

“Those who engage with the perfection of wisdom through those seven emptinesses are not said to be engaged with it or not to be engaged with it. If you ask why, it is because they do not consider physical forms to be engaged with it or not engaged with it. They do not consider feelings, perceptions, formative predispositions, or consciousness to be engaged with it or not engaged with it.

“They do not consider physical forms to be something that arises or something that ceases. {Dt.45} They do not consider feelings, perceptions, formative predispositions, and consciousness to be something that arises or something that ceases. They do not consider physical forms to be something that is defiled or something that is purified. They do not consider feelings, perceptions, formative predispositions, and consciousness to be something that is defiled or something that is purified.

“They do not consider physical forms to move together135 with feelings. They do not consider feelings, perceptions, and formative predispositions to move together with consciousness. They do not consider consciousness to move together with formative predispositions. If you ask why, it is because there is no phenomenon that moves together with any [other] phenomenon. Owing to the emptiness of inherent existence, there is no moving, there is no departure, there is no meeting, and there is no association.

“Śāradvatīputra, the emptiness of physical forms is not physical forms. [F.50.a] The emptiness of feelings is not feelings. The emptiness of perceptions is not perceptions. The emptiness of formative predispositions is not formative predispositions. The emptiness of consciousness is not consciousness. Accordingly, the emptiness of physical forms does not obstruct, the emptiness of feelings does not feel, the emptiness of perceptions does not perceive, the emptiness of formative predispositions does not condition, {Dt.46} and the emptiness of consciousness does not cognize.

“If you ask why, Śāradvatīputra, physical forms are not other than emptiness, and emptiness is not other than physical forms. The nature of physical forms is emptiness. Emptiness is physical forms. Feelings are not other than emptiness, and emptiness is not other than feelings. The nature of feelings is emptiness. Emptiness is feelings. Perceptions are not other than emptiness, and emptiness is not other than perceptions. The nature of perceptions is emptiness. Emptiness is perceptions. Formative predispositions are not other than emptiness, and emptiness is not other than formative predispositions. The nature of formative predispositions is emptiness. Emptiness is formative predispositions. Consciousness is not other than emptiness, and emptiness is not other than consciousness. The nature of consciousness is emptiness. Emptiness is consciousness.136

“Śāradvatīputra, emptiness [F.50.b] neither arises nor ceases. It is neither afflicted nor purified. It neither decreases nor increases. It is neither past, nor future, nor present. In that which neither arises nor ceases, is neither afflicted nor purified, neither decreases nor increases, and is neither past, nor future, nor present, there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness. In that, there are no eyes, no ears, no nose, no tongue, no body, no mental faculty, no sights, no sounds, no odors, no tastes, no tangibles, and no mental phenomena.

“In that, there is no earth element, no water element, no fire element, no wind element, no consciousness element, and no space element. In that, there is no sensory element of the eyes, no sensory element of sights, no sensory element of visual consciousness, no sensory element of the ears, no sensory element of sounds, no sensory element of auditory consciousness, no sensory element of the nose, no sensory element of odors, no sensory element of olfactory consciousness, no sensory element of the tongue, no sensory element of tastes, no sensory element of gustatory consciousness, no sensory element of the body, no sensory element of touch, no sensory element of tactile consciousness, no sensory element of the mental faculty, no sensory element of mental phenomena, and no sensory element of mental consciousness.

“In that, there is no ignorance, no cessation of ignorance, no formative predispositions, no cessation of formative predispositions, no consciousness, no cessation of consciousness, no name and form, no cessation of name and form, no six sense fields, no cessation of the six sense fields, no sensory contact, no cessation of sensory contact, no sensation, [F.51.a] no cessation of sensation, no craving, no cessation of craving, no grasping, no cessation of grasping, no rebirth process, no cessation of the rebirth process, no actual birth, no cessation of actual birth, {Dt.47} no aging and death, and no cessation of aging and death.

“In that, there is no understanding of suffering, its origins, its cessation, and the path.

“In that, there is nothing to be attained. There is nothing to be clearly realized. In that, there is no one entering the stream to nirvāṇa, no fruit of entering the stream to nirvāṇa, no one destined for only one more rebirth, no fruit of being destined for only one more rebirth, no one who is no longer subject to rebirth, no fruit of not being any longer subject to rebirth, no arhat, no fruit of arhatship, no individual enlightenment, and no pratyekabuddha. In that, there is no bodhisattva and no knowledge of the path. In that, there is no buddha and no enlightenment.

“Śāradvatīputra, bodhisattva great beings who practice accordingly are said to engage with the perfection of wisdom. Even though they practice the perfection of wisdom in that manner, they do not consider whether they are engaged with physical forms or not engaged with them. They do not consider whether they are engaged with feelings, perceptions, formative predispositions, or consciousness, or not engaged with them. They do not consider whether they are engaged with the eyes or not engaged with them, and they do not consider whether they are engaged with the ears, nose, tongue, body, or the mental faculty, or not engaged with them.137

“They do not consider whether they are engaged with sights or not engaged with them, and they do not consider whether they are engaged with sounds, odors, tastes, tangibles, or mental phenomena, or not engaged with them.138 [F.51.b]

“They do not consider whether they are engaged with the sensory element of the eyes or not engaged with it, and they do not consider whether they are engaged with the sensory element of sights or the sensory element of visual consciousness, or not engaged with them. They do not consider whether they are engaged with [the other sensory elements], up to and including the sensory element of the mental faculty, or not engaged with them. They do not consider whether they are engaged with the sensory element of mental phenomena or the sensory element of mental consciousness, or not engaged with them.139

“They do not consider whether they are engaged with the earth element or not engaged with it. They do not consider whether they are engaged with the water element, the fire element, the wind element, the space element, or the consciousness element, or not engaged with them.

“They do not consider whether they are engaged with ignorance or not engaged with it, and they do not consider whether they are engaged with formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death, or not engaged with them.140

“They do not consider they are engaged with the perfection of generosity or not engaged with it, and they do not consider whether they are engaged with the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, or not engaged with them.

“They do not consider whether they are engaged with the emptiness of internal phenomena or not engaged with it, and they do not consider whether they are engaged with the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, [F.52.a] the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, the emptiness of essential nature, or the emptiness of the essential nature of nonentities, or not engaged with them.

“They do not consider whether they are engaged with the applications of mindfulness or not engaged with it, and they do not consider whether they are engaged with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the paths, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers, or not engaged with them.

“They do not consider whether they are engaged with all the meditative stabilities or all the dhāraṇī gateways, or not engaged with them. They do not consider whether they are engaged with the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas, or not engaged with them. {Dt.48}

“They do not consider whether they are engaged with all [the attainments], up to and including all-aspect omniscience, or not engaged with them. In this way, Śāradvatīputra, because all phenomena are without conjunction or disjunction, [F.52.b] bodhisattva great beings are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate emptiness with emptiness, nor do they disassociate it therefrom, and nor indeed is there engagement with emptiness. They neither associate signlessness with signlessness, nor do they disassociate it therefrom, and nor indeed is there engagement with signlessness. They neither associate wishlessness with wishlessness, nor do they disassociate it therefrom, and nor indeed is there engagement with wishlessness. If you ask why, it is because they are neither conjoined nor disjoined in emptiness. They are neither conjoined nor disjoined in signlessness or wishlessness. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they enter into emptiness, which is the intrinsic defining characteristic of all phenomena. Understanding it accordingly, they neither associate with nor disassociate from physical forms, and they neither associate with nor disassociate from feelings, perceptions, formative predispositions, or consciousness. They neither associate with [all the other the causal and fruitional attributes and goals], up to and including all-aspect omniscience, nor do they disassociate therefrom. Bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate physical forms with the limits of past time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of past time. They neither associate physical forms with the limits of future time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of future time. [F.53.a] They neither associate physical forms with present events, nor do they disassociate them therefrom, because they do not observe the nature of present events. {Dt.49} They neither associate feelings, perceptions, formative predispositions, and consciousness with the limits of past time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of past time. They neither associate consciousness and the other aggregates with the limits of future time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of future time. They neither associate consciousness and the other aggregates with present events, nor do they disassociate them therefrom, because they do not observe the nature of present events.

“They neither associate [the causal and fruitional attributes and goals], up to and including all-aspect omniscience, with the limits of past time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of past time. They neither associate all-aspect omniscience [and the other attainments] with the limits of future time, nor do they disassociate them therefrom, because they do not observe the nature of the limits of future time. They neither associate all-aspect omniscience [and the other attainments] with present events, nor do they disassociate them therefrom, because they do not observe the nature of present events. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, owing to emptiness with respect to the sameness of the three times, they neither associate the limit of past time with the limit of future time, nor do they disassociate it therefrom. They neither associate the limit of future time with the limit of past time, nor do they disassociate it therefrom. They neither associate present events with the limit of past or future time, nor do they disassociate them therefrom. They neither associate the limits of past or future time with present events, nor do they disassociate them therefrom. Śāradvatīputra, bodhisattva great beings who practice in that manner [F.53.b] are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they engage whereby they neither associate all-aspect omniscience with the past, nor do they disassociate it therefrom, because they do not observe the past. In disregarding the past, how could they associate it with omniscience or disassociate it therefrom? They neither associate omniscience with the future, nor do they disassociate it therefrom, because they do not observe the future. In disregarding the future, how could they associate it with omniscience or disassociate it therefrom? They neither associate omniscience with present events, nor do they disassociate it therefrom, because they do not observe present events. In disregarding present events, how could they associate them with omniscience or disassociate them therefrom? Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom. {Dt.50}

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate physical forms with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of physical forms. In disregarding physical forms, how could they associate them with omniscience or disassociate them therefrom? They neither associate feelings, perceptions, formative predispositions, or consciousness with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of consciousness [or the aforementioned aggregates]. [F.54.a] In disregarding consciousness and so forth, how could they associate them with omniscience or disassociate them therefrom?

“They neither associate the eyes with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of the eyes. They neither associate the ears, the nose, the tongue, the body, or the mental faculty with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of the mental faculty [or the aforementioned sense organs]. They neither associate sights with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of sights. They neither associate sounds, odors, tastes, tangibles, or mental phenomena with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of mental phenomena [or the aforementioned sense objects]. They neither associate the sensory element of the eyes with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of the eyes. They neither associate the sensory element of sights with omniscience, nor do they disassociate it therefrom because they do not observe the sensory element of sights.

“They neither associate the sensory element of visual consciousness with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of visual consciousness. They neither associate [the other sensory elements], up to and including the sensory element of the mental faculty, with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of the mental faculty [and so forth]. They neither associate the sensory element of mental phenomena with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of mental phenomena. They neither associate the sensory element of mental consciousness with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the sensory element of mental consciousness. In disregarding [all these, up to and including] the sensory element of mental consciousness, how could they associate them with omniscience or disassociate them therefrom?

“They neither associate the earth element, the water element, the fire element, the wind element, [F.54.b] the space element, or the consciousness element with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [these elements, up to and including] the consciousness element. In disregarding [all these, up to and including] the consciousness element, how could they associate them with omniscience or disassociate them therefrom?

“They neither associate ignorance with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of ignorance. In disregarding ignorance, how could they associate it with omniscience or disassociate it therefrom? They neither associate formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those links, up to and including] the nature of aging and death. In disregarding [those links, up to and including] aging and death, how could they associate them with omniscience or disassociate them therefrom?

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the perfection of generosity with omniscience, nor do they disassociate it therefrom, because they do not observe the nature of the perfection of generosity. They neither associate the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those perfections, up to and including] the perfection of wisdom. In disregarding [those perfections, up to and including] the perfection of wisdom, how could they associate them with omniscience or disassociate them therefrom?

“They neither associate the emptiness of internal phenomena or [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those aspects of emptiness, up to and including] the emptiness of the essential nature of nonentities. [F.55.a] They neither associate the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the paths with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those causal attributes, up to and including] the paths. They neither associate the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those meditative experiences, up to and including] the extrasensory powers. They neither associate the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas with omniscience, nor do they disassociate them therefrom, because they do not observe the nature of [those fruitional attributes, up to and including] the eighteen distinct qualities of the buddhas. In disregarding [those attributes and meditative experiences, up to and including] the eighteen distinct qualities of the buddhas, how could they associate them with omniscience or disassociate them therefrom? Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom. {Dt.51}

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate omniscience with the buddhas, nor do they disassociate it from them, because they do not observe the nature of the buddhas, nor do they observe the nature of omniscience. [F.55.b] In disregarding these, how could they associate them or disassociate them? They neither associate enlightenment with omniscience, nor do they disassociate it therefrom, and they neither associate omniscience with enlightenment, nor do they disassociate it therefrom, because they do not observe the nature of enlightenment, nor do they observe the nature of omniscience. In disregarding these, how could they associate them or disassociate them? Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not engage with the notion that physical forms are entities. They do not engage with the notion that physical forms are nonentities. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are entities. They do not engage with the notion that consciousness [and so forth] are nonentities. Bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not engage with the notion that physical forms are permanent. They do not engage with the notion that physical forms are impermanent. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent. They do not engage with the notion that consciousness and the other aggregates are impermanent. They do not engage with the notion that physical forms are imbued with happiness. They do not engage with the notion that physical forms are imbued with suffering. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness. [F.56.a] They do not engage with the notion that consciousness [and so forth] are imbued with suffering. {Dt.52} They do not engage with the notion that physical forms constitute a self. They do not engage with the notion that physical forms constitute a nonself. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness constitute a self. They do not engage with the notion that consciousness and the other aggregates constitute a nonself. They do not engage with the notion that physical forms are at peace. They do not engage with the notion that physical forms are not at peace. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are at peace. They do not engage with the notion that consciousness and the other aggregates are not at peace. They do not engage with the notion that physical forms are empty or not empty. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty or not empty. They do not engage with the notion that physical forms are with signs or without signs. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are with signs or without signs. They do not engage with the notion that physical forms are with aspirations or without aspirations. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are with aspirations or without aspirations. They do not engage with the notion that physical forms arise or cease. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness arise or cease. They do not engage with the notion that physical forms are past time. They do not engage with the notion that physical forms are future time. They do not engage with the notion that physical forms are present events. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are past time. They do not engage with the notion that consciousness and the other aggregates are future time. They do not engage with the notion that consciousness and the other aggregates are present events. They do not engage with the notion that physical forms are stable or that they are unstable. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are stable or that they are unstable. [F.56.b] They do not engage with the notion that physical forms are existent or that they are nonexistent. They do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are existent or that they are nonexistent. They do not engage with the notions that [all phenomena, attributes, and goals], up to and including all-aspect omniscience, are [all the notions mentioned up to] existent or that they are nonexistent.141

“When they practice the perfection of wisdom, they do not apprehend the notion that they are practicing. They do not apprehend the notion that they are not practicing. They do not apprehend the notion that they are both practicing and not practicing. They do not apprehend the notion that they are neither practicing nor not practicing. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom. {Dt.53}

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not practice the perfection of wisdom for the sake of the perfection of generosity. They do not practice the perfection of wisdom for the sake of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not practice the perfection of wisdom for the sake of [the aspects of emptiness], from the emptiness of internal phenomena up to and including the emptiness of the essential nature of nonentities. They do not practice the perfection of wisdom for the sake of nonarising emptiness or nonceasing emptiness. They do not practice the perfection of wisdom for the sake of the level at which progress has become irreversible. They do not practice the perfection of wisdom for the maturation of beings or for the refining of the buddhafields. They do not practice the perfection of wisdom for the sake of the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, [F.57.a] or the noble eightfold path. They do not practice the perfection of wisdom for the sake of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers. They do not practice the perfection of wisdom for the sake of the meditative stabilities or the dhāraṇī gateways. They do not practice the perfection of wisdom for the sake of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They do not practice the perfection of wisdom for the sake of the real nature, the realm of phenomena, or the very limit of reality. If you ask why, bodhisattva great beings who practice the perfection of wisdom do not discern differences, details, or distinctions with respect to anything at all. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“They do not practice the perfection of wisdom for the sake of divine clairvoyance. They do not practice the perfection of wisdom for the sake of divine clairaudience, knowledge of the minds of others, {Dt.54} recollection of past lives, aspects of miraculous ability, or the knowledge that contaminants have ceased. If you ask why, when they practice the perfection of wisdom, since they do not observe the perfection of wisdom, [F.57.b] how could they apprehend the extrasensory powers in all their aspects, let alone [the notion of] a bodhisattva! Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, ‘I, being secure in the supports for miraculous ability, should serve, respect, honor, and worship all the lord buddhas, as many as there are, who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā.’ Nor do they think, ‘I should serve, respect, honor, and worship all the lord buddhas, as many as there are, who are present in the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā.’ Nor do they think, ‘I should listen with divine clairaudience to whatever teachings the lord buddhas are giving. I should understand with my mind the minds of the beings inhabiting those world systems. I should recollect their past lives. I should see with divine clairvoyance their death, transmigration, rebirth, and series of former lives. {Dt.55} I should enable countless, inestimable beings to pass into final nirvāṇa!’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, [F.58.a] even māras who seek to intrude and cause them disturbance would find no such opportunity. All mundane and supramundane activities, as many as they are, will be spontaneously accomplished, and harmoniously fulfilled, without requiring further investigation. All mundane afflicted mental states that there are will also be dispelled. All lord buddhas who are present in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they regress to the level of the śrāvakas or the level of the pratyekabuddhas. The gods of Caturmahā­rāja­kāyika and Trayastriṃśa, the gods of Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin, along with the gods of Brahmakāyika, and the gods of Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will also protect those bodhisattva great beings, lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings embrace all beings with loving kindness. {Dt.56}

“All the lord buddhas who are present in the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, [F.58.b] will also protect those bodhisattva great beings lest they regress to the level of the śrāvakas or the level of the pratyekabuddhas. The gods of Caturmahā­rāja­kāyika and Trayastriṃśa, the gods of Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin, along with the gods of Brahmakāyika, and the gods of Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha will also protect those bodhisattva great beings lest certain obstacles occur. All the physical defects that they may have will also be completely eliminated in that very lifetime. If you ask why, it is because bodhisattva great beings imbue all beings with loving kindness. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, the meditative stabilities, the dhāraṇī gateways, and the gateways of the kinds of exact knowledge, including inspired speech, will manifest to them without great difficulty. Wherever they are reborn, they will please the tathāgatas, arhats, completely awakened buddhas. [F.59.a] They will never be separated from those lord buddhas until they attain consummate buddhahood in unsurpassed, complete enlightenment.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, ‘Is there any phenomenon conjoined or disjoined with other phenomena? Is there any such phenomenon that I will encounter or not encounter?’ Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, ‘Will I manifestly awaken to the realm of phenomena or will I not?’ {Dt.57} If you ask why, the realm of phenomena does not manifestly awaken to the realm of phenomena. There is no manifest awakening. There will be no manifest awakening. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not observe anything at all that is different from the realm of phenomena. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, [F.59.b] when bodhisattva great beings practice the perfection of wisdom, they do not detail the realm of phenomena in terms of phenomena. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not think, ‘Will I comprehend the realm of phenomena, or will I not comprehend it?’ This is because they do not observe anything at all by which anything could be comprehended, and also because they do not engage with the notion that the realm of phenomena is empty, nor do they engage with the notion that it is not empty. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they do not associate physical forms with emptiness, nor do they associate emptiness with physical forms. They do not associate feelings, perceptions, formative predispositions, or consciousness with emptiness, nor do they associate emptiness with consciousness [or the other aggregates]. They do not associate the eyes with emptiness, nor do they associate emptiness with the eyes. They do not associate the ears, nose, tongue, body, or mental faculty with emptiness, nor do they associate emptiness with the mental faculty [or the other sense organs]. They do not associate sights with emptiness, nor do they associate emptiness with sights. They do not associate sounds, odors, tastes, tangibles, or mental phenomena with emptiness, nor do they associate emptiness with mental phenomena [or the other sense objects].

“They do not associate the sensory element of the eyes with emptiness, nor do they associate emptiness with the sensory element of the eyes. They do not associate the sensory element of sights with emptiness, nor do they associate emptiness with the sensory element of sights. [F.60.a] They do not associate the sensory element of visual consciousness with emptiness, nor do they associate emptiness with the sensory element of visual consciousness. {Dt.58} They do not associate the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, or the sensory element of the mental faculty with emptiness, nor do they associate emptiness with the sensory element of the mental faculty [and so forth]. They do not associate the sensory element of mental phenomena with emptiness, nor do they associate emptiness with the sensory element of mental phenomena. They do not associate the sensory element of mental consciousness with emptiness, nor do they associate emptiness with the sensory element of mental consciousness.

“They do not associate [all the attributes and goals], up to and including all-aspect omniscience, with emptiness, nor do they associate emptiness with all-aspect omniscience [and so forth]. If you ask why, Śāradvatīputra, it is because this union of emptiness is supreme union. Śāradvatīputra, bodhisattva great beings who engage in emptiness do not regress to the level of the śrāvakas or the level of the pratyekabuddhas. They also refine the buddhafields, and they also bring beings to maturation. They will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.

“Śāradvatīputra, of all possible kinds of union to engage in, this union with the perfection of wisdom is said to be the best. It is said to be supreme, the highest, perfect, foremost, and the most sublime. If you ask why, {Dt.59} it is because this union with the perfection of wisdom is a union with emptiness, signlessness, and wishlessness. It is the unsurpassed [F.60.b] union. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to be receiving their prophetic declaration, since they are approaching unsurpassed, complete enlightenment.

“Śāradvatīputra, although bodhisattva great beings who practice in that manner act on behalf of countless, limitless beings, they do not think, ‘I am engaging in the perfection of wisdom,’ or ‘I am not engaging in it.’ They do not think, ‘I have been prophesied by the lord buddhas. I am about to be prophesied. I should refine the buddhafields. I should bring beings to maturation. I should attain manifest buddhahood in unsurpassed, complete enlightenment. I should turn the wheel of the Dharma.’ If you ask why, it is because in the realm of phenomena no details are distinguished. Apart from the realm of phenomena, they do not observe anyone at all who practices the perfection of wisdom, anyone whom the lord buddhas would prophesy, or anyone who would attain manifest buddhahood in unsurpassed, complete enlightenment. If you ask why, when bodhisattva great beings practice the perfection of wisdom, the perception of beings does not arise. The perception of a self, life forms, life, living creatures, persons, human beings, people, actors, experiencers, knowers, and viewers does not arise. If you ask why, it is because beings absolutely do not arise, nor do they cease. How would that which neither arises nor ceases practice the perfection of wisdom? Śāradvatīputra, [F.61.a] bodhisattva great beings who practice the perfection of wisdom in that manner practice the perfection of wisdom based on [the truth that] beings are nonarising. They practice the perfection of wisdom based on [the truth that] beings are emptiness. They practice the perfection of wisdom based on [the truths that] beings are nonapprehensible, that beings are void, that beings are without inherent existence, and that beings are without essential nature. Śāradvatīputra, this is the supreme union of bodhisattva great beings. It is a union with emptiness. Śāradvatīputra, this is the union of bodhisattva great beings who practice the perfection of wisdom. It endures when all other modes of union have been surpassed. Śāradvatīputra, bodhisattva great beings who are engaged in this union will achieve the ten powers of the tathāgatas. They will achieve the four fearlessnesses, the four kinds of exact knowledge, {Dt.60} great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Śāradvatīputra, bodhisattva great beings who maintain this union do not entertain thoughts of miserliness. They do not entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity.”

Śāradvatīputra then asked the Blessed One, “Blessed Lord, where will bodhisattva great beings who practice the perfection of wisdom in accordance with this union die and transmigrate, so as to be reborn here? And where will they be reborn when they have died and transmigrated from here?”

“Śāradvatīputra,” replied the Blessed One, “you should know that great bodhisattva [F.61.b] beings who practice the perfection of wisdom in accordance with this union have died and transmigrated from other buddhafields, so as to be reborn here, or else they have died and transmigrated from the god realm of Tuṣita or from the human realm, so as to be reborn here. In this regard, Śāradvatīputra, those bodhisattva great beings who have died and transmigrated from other buddhafields so as to be reborn here will swiftly achieve that union, union with the perfection of wisdom. After they have passed away from this life, too, those profound dharmas will be manifest to them, and from then on they will be absorbed in union with the perfection of wisdom. They will be reborn in whichever buddhafields the tathāgatas, arhats, completely awakened buddhas are alive, and they will again venerate the tathāgatas, arhats, completely awakened buddhas.

“In this regard, Śāradvatīputra, those bodhisattva great beings who have died and transmigrated from the god realm of Tuṣita, so as to be reborn here, will be destined for only one more rebirth. They will be undiminished in their understanding of the six perfections. There are indeed no dhāraṇī gateways and no gateways of meditative stability that they will not master.

“Śāradvatīputra, those bodhisattva great beings who, having died and transmigrated from the human realm, are reborn with the same fortune as humans, unless they are irreversible bodhisattvas, will have dull faculties. They will not become swiftly absorbed in union with the perfection of wisdom. Nor indeed will they swiftly actualize the dhāraṇī gateways or the gateways of meditative stability.

“Śāradvatīputra, you asked where those bodhisattva great beings who are absorbed in union with the perfection of wisdom [F.62.a] will be reborn when they have died and transmigrated from here. Śāradvatīputra, when those bodhisattva great beings have died and transmigrated from this buddhafield, {Dt.61} they will go to those buddhafields where the lord buddhas are alive. They will never be separated from the lord buddhas until they themselves have attained manifest buddhahood in unsurpassed, complete enlightenment. [B5]

“Śāradvatīputra, there are bodhisattva great beings without skillful means who are absorbed in the four meditative concentrations and who also practice the six perfections. Since they have attained the meditative concentrations, they will be reborn among the long-living gods, and, if they do obtain a rebirth among human beings, even though they might venerate the lord buddhas, {Dt.62} they will still have dull and blunted faculties.

“Moreover, Śāradvatīputra, there are bodhisattva great beings who are also absorbed in the four meditative concentrations and who also practice the six perfections, but since they are without skillful means, after abandoning their meditative concentrations they too will be reborn in the realm of desire. Śāradvatīputra, they too will have dull and blunted faculties.

“Śāradvatīputra, there are also bodhisattva great beings who are absorbed in [the meditative concentrations], from the first meditative concentration to the fourth; who are absorbed in loving kindness, and who are absorbed in compassion, empathetic joy, and equanimity; who are absorbed in the sphere of infinite space, and who are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception; [F.62.b] who are absorbed in the four applications of mindfulness, and who are absorbed in the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; and who are absorbed in great compassion. Endowed as they are with great compassion, owing to their skillful means, their rebirth will not be influenced by their meditative concentrations, their rebirth will not be influenced by their pure abidings, and their rebirth will not be influenced by their formless absorptions, but they will be reborn wherever the lord buddhas are alive at present. Since they do not part from the practice of the perfection of wisdom, they will attain manifest buddhahood in unsurpassed, complete enlightenment in this very Auspicious Eon.

“Śāradvatīputra, there are also bodhisattva great beings who are absorbed in the four meditative concentrations, who are absorbed in loving kindness, compassion, empathetic joy, and equanimity, who are absorbed in the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and who, owing to their skillful means, will not be reborn due to their meditative concentrations, meditative stabilities, or meditative absorptions. Even though they might be reborn in this realm of desire, they will be born into great and lofty royal families, great and lofty priestly families, or great and lofty householder families, not out of yearning for the rebirth process but in order to bring beings to maturation.

“Śāradvatīputra, there are also bodhisattva great beings who are absorbed in the four meditative concentrations, [F.63.a] who are absorbed in loving kindness, compassion, empathetic joy, and equanimity, who are absorbed in the sphere of infinite space, who are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and who, owing to their skillful means, will not be reborn due to their meditative concentrations, meditative stabilities, or meditative absorptions. They will be reborn equal in fortune to the gods of Caturmahā­rāja­kāyika. They will be reborn equal in fortune to the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, and Para­nirmita­vaśa­vartin. Dwelling in these realms, they will bring beings to maturation. They will refine the buddhafields, and they will also please the lord buddhas.

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, and who, owing to their skillful means, are absorbed in the four meditative concentrations, who are absorbed in loving kindness, compassion, empathetic joy, and equanimity, who are absorbed in the sphere of infinite space, and who are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception. After passing away from here and transmigrating, they will be reborn in the worlds of Brahmā. There, they will become the best, supreme, and most excellent of beings, holding sway over one hundred and ten most powerful gods of the Brahmā and Mahābrahmā realms. Residing in these realms, they will move from buddhafield to buddhafield, staying wherever the tathāgatas, arhats, completely awakened buddhas attain manifest buddhahood and turn the wheel of the Dharma. [F.63.b] They will also request those tathāgatas, arhats, completely awakened buddhas to turn the wheel of the Dharma.

“Śāradvatīputra, there are bodhisattva great beings, destined for only one more rebirth, who practice the perfection of wisdom, and who, owing to their skillful means, are absorbed in the four meditative concentrations, are absorbed in loving kindness, compassion, empathetic joy, and equanimity, are absorbed in the sphere of infinite space, are absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, who cultivate the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, and who are absorbed in the meditative stabilities of emptiness, signlessness and wishlessness. {Dt.63} However, they will not be reborn due to those attributes. Rather, they will venerate the lord buddhas who are actually present and, after practicing chaste conduct, they will be reborn equal in fortune to the gods of Tuṣita. Remaining there for a lifetime, as it were, they manifest and are demonstrably born there, with undiminished sense faculties, recollection, and alertness, surrounded by many hundred billion trillion gods. They will attain perfect buddhahood in unsurpassed, complete enlightenment, and indeed turn the wheels of the Dharma in various buddhafields.

“Śāradvatīputra, there are bodhisattva great beings [F.64.a] who have attained the six extrasensory powers, who will neither be reborn in the realm of desire, nor will they be reborn in the realm of form or the realm of formlessness. They will serve, venerate, honor, and worship the tathāgatas, arhats, completely awakened buddhas, and also proceed from buddhafield to buddhafield.

“Śāradvatīputra, there are bodhisattva great beings who have attained the six extrasensory powers, and who, emanating by means of those six extrasensory powers, proceed from buddhafield to buddhafield, wherever, apart from the Great Vehicle, even the names of the vehicle of śrāvakas and the vehicle of pratyekabuddhas do not resonate.

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who, emanating by means of those six extrasensory powers, proceed from buddhafield to buddhafield, wherever the lifespan of beings is limitless. {Dt.64}

“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who proceed from world system to world system, where not even the word Buddha is heard, where not even the word Dharma is heard, and where not even the word Saṅgha is heard. They speak of the excellence of the Buddha, they speak of the excellence of the Dharma, and they speak of the excellence of the Saṅgha. The minds of those beings are then illuminated by the sound of the word Buddha, the sound of the word Dharma, and the sound of the word Saṅgha. They too will be reborn wherever the lord buddhas reside and are alive at present.

“Śāradvatīputra, there are also great bodhisattva [F.64.b] beings who, following the time when they first begin to set their mind on enlightenment, have indeed attained the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. They are never reborn [involuntarily] in the realm of desire, {Dt.65–66} nor are they reborn [involuntarily] in the realm of form or the realm of formlessness, and yet they do work for the benefit of beings in those realms.

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections, and who, through first setting their mind on enlightenment, enter a bodhisattva’s full maturity and even attain the level at which progress has become irreversible. {Dt.67}

“Śāradvatīputra, there are also bodhisattva great beings who, through their initial setting of the mind on enlightenment, attain manifest buddhahood in unsurpassed, complete enlightenment, and who, having attained manifest buddhahood, turn the wheel of the Dharma. Acting for the benefit of countless and limitless beings, they attain final nirvāṇa in the expanse of nirvāṇa where no residue of the aggregates is left behind; and, even after passing into final nirvāṇa, their Dharma will remain for an eon, or for more than an eon.142

“Śāradvatīputra, there are also bodhisattva great beings who, through their initial setting of the mind on enlightenment, are absorbed in union with the perfection of wisdom, and who, accompanied by a hundred billion trillion bodhisattvas, [F.65.a] also move from buddhafield to buddhafield in order to behold the lord buddhas, bring beings to maturation, and refine the buddhafields.

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, who have attained the four meditative concentrations, and attained the four immeasurable attitudes and the four formless absorptions. Through these meditative concentrations, immeasurable attitudes, and formless absorptions, they emanate in manifold ways. That is to say, they become absorbed in the first meditative concentration, and having arisen from that first meditative concentration, they become absorbed in the absorption of cessation. Having arisen from the absorption of cessation, they become absorbed in the second meditative concentration; and, having arisen from the second meditative concentration, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the third meditative concentration; and, having arisen therefrom, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the fourth meditative concentration; and, having arisen therefrom, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the sphere of infinite space; and, having arisen therefrom, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the sphere of infinite consciousness; and, having arisen therefrom, they become absorbed in the absorption of cessation. Having arisen therefrom, they become absorbed in the sphere of nothing-at-all; and, having arisen therefrom, they become absorbed in the absorption of cessation. [F.65.b] Having arisen therefrom, they become absorbed in the sphere of neither perception nor nonperception; and, having arisen therefrom, they become absorbed in the absorption of cessation. So it is, Śāradvatīputra, that bodhisattva great beings who practice the perfection of wisdom with skillful means repeatedly interrupt and become absorbed in these meditative concentrations, immeasurable attitudes, meditative stabilities, and absorptions.

“Śāradvatīputra, there are also bodhisattva great beings who have attained the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. They have attained the gateways of the meditative stabilities and the dhāraṇīs, and they have attained the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Though they have attained the three gateways to liberation, they do not attain the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment. However, they do practice the perfection of wisdom, and they do teach the noble eightfold path to beings, favoring them with their skillful means. Thereby, beings will attain the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, [F.66.a] arhatship, and individual enlightenment. Śāradvatīputra, the wisdom through which the fruits of the śrāvakas and pratyekabuddhas are attained is the receptiveness of bodhisattva great beings. Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner are known to be irreversible in their progress.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, and who refine the paradise of Tuṣita. Śāradvatīputra, those bodhisattva great beings are known to belong to the Auspicious Eon.143

“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, who have attained the four meditative concentrations, who have attained the four immeasurable attitudes, the four formless absorptions, and the thirty-seven factors conducive to enlightenment, who have attained the six extrasensory powers, and who have attained the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Even though they practice in order that the four truths of the noble ones might be comprehended, they do not engage in the realization of the four truths. Śāradvatīputra, those bodhisattva great beings are known to be destined for only one more rebirth.144

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections and who roam from world system to world system. They encourage the beings of those worlds toward enlightenment, and they refine the buddhafields. [F.66.b] Śāradvatīputra, those bodhisattva great beings will attain manifest buddhahood in unsurpassed, complete enlightenment over countless, limitless eons.145

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who always persevere for the sake of beings. They never speak harmful words. Nor indeed do they commit physical acts or mental acts that are harmful.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who always persevere for the sake of beings. They move from buddhafield to buddhafield, interrupting the three pathways through which beings proceed to lower realms.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections and who are actively engaged in the perfection of generosity. They will arrange all resources that bring comfort to beings, gathering food for those who need food, drink for those who need drink, and vehicles for those who need vehicles, and they will provide those who need flowers, perfumes, garlands, unguents, bedding, mats, clothing, ornaments, sustenance, and homes with homes [and so forth], and with faultless sustaining resources. There are those who are actively engaged in the perfection of ethical discipline, who will establish beings in the vows pertaining to body, speech, and mind. There are those who are actively engaged in the perfection of tolerance, who will establish beings in avoiding anger and malice. There are those who are actively engaged in the perfection of perseverance, who will engage and establish beings in all virtuous attributes. There are those who are actively engaged in the perfection of meditative concentration, [F.67.a] who will secure beings one-pointedly in stillness, and establish them in freedom from desires. There are those who are actively engaged in the perfection of wisdom, who will establish beings in nonfixation with respect to all phenomena. {Dt.68}

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, who are actively engaged in the perfection of wisdom, and who emanate a body like that of the tathāgatas. They teach the Dharma in order that denizens of the hells, beings born within the animal realm, and beings of the world of Yama might transcend all the lower realms.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, who emanate a body like that of the tathāgatas, and who, proceeding to the buddhafields of the eastern direction, numerous as the grains of sand of the river Gaṅgā, teach the Dharma to beings, serve the tathāgatas, listen to their Dharma, and behold the distinctive attributes of the community of bodhisattvas and the qualities of those buddhafields. They will take on the characteristics of those buddhafields, and they will perfect many buddhafields that are even more extensive. Bodhisattva great beings in those buddhafields will exclusively be destined for only one more rebirth. Similarly, there are those who, proceeding to the buddhafields in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, [F.67.b] teach the Dharma to beings, serve the tathāgatas, listen to their Dharma, and behold the distinctive attributes of the community of bodhisattvas and the qualities of those buddhafields. They will take on the characteristics of those buddhafields, and they will perfect many buddhafields that are even more extensive. {Dt.69} Bodhisattva great beings in those buddhafields will exclusively be destined for only one more rebirth.

“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the six perfections, will acquire the thirty-two major marks, with clear and utterly pure sense faculties. Through their purified bodies, they will cause many beings to rejoice and aspire. Through these very roots of virtue, which are pleasing and agreeable to the hearts of many beings, and to which they aspire, they will enable even those beings to attain final nirvāṇa in a gradual manner, by means of the three vehicles. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they should train in the purity of body, the purity of speech, and the purity of mind.

“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections and who have obtained extremely clear sense faculties. Owing to these extremely clear sense faculties, {Dt.70} they neither praise themselves nor do they disparage others.

“Śāradvatīputra, there are also bodhisattva great beings who, from the time when they first begin to set their mind on enlightenment, maintain the perfection of generosity and the perfection of ethical discipline. Until they attain the level at which progress has become irreversible, [F.68.a] they will never be destitute and they will never regress into mistaken views or lower realms.

“Śāradvatīputra, there are also bodhisattva great beings who, from the time when they first begin to set their mind on enlightenment until they attain the level at which progress has become irreversible, will never forsake the paths of the ten virtuous actions.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the perfection of generosity and the perfection of ethical discipline, and who, on becoming imperial monarchs, will establish beings in the paths of the ten virtuous actions, and attract beings through their generosity and pleasant voice.

“Śāradvatīputra, there are also bodhisattva great beings who maintain the perfection of generosity and the perfection of ethical discipline, and who, on assuming the kingdom of an imperial monarch, then maintain many hundreds of thousands of such kingdoms. Maintaining these kingdoms, they please many hundred billion trillions of buddhas, and they serve, venerate, honor, and worship those lord buddhas with all sorts of resources and various offerings. {Dt.71}

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, who illuminate through the buddhas’ teachings those beings who have deluded and mistaken views; until they attain manifest buddhahood in unsurpassed, complete enlightenment they themselves will never be without that illumination of the buddhas’ teachings. Śāradvatīputra, these are the bodhisattva great beings who bring forth the buddhas’ teachings. {Dt.72} [F.68.b]

“So it is, Śāradvatīputra, that when bodhisattva great beings practice the perfection of wisdom, they should have no occasion to indulge in physical, verbal, or mental actions that are objectionable.” {Dt.73}

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, what are the objectionable physical actions that bodhisattva great beings might have? What are the corresponding verbal actions, and what are the corresponding mental actions?”

“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings think, ‘This is the body on the basis of which a physical action is to be undertaken. This is the speech on the basis of which a verbal action is to be undertaken. This is the mind on the basis of which a mental action is to be undertaken,’ Śāradvatīputra, that denotes the objectionable physical, verbal, and mental actions that bodhisattva great beings might have. However, Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom do not apprehend body, they do not apprehend speech, and they do not apprehend mind, in such a way that with some body, some speech, or some mind they would give rise to thoughts of miserliness, thoughts of degenerate morality, thoughts of malice, thoughts of indolence, thoughts of distraction, or thoughts of stupidity. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, there is no way for them even to give rise to the factors of body, speech, and mind that take on negative states. It would be impossible. If you ask why, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, [F.69.a] they are purifying the factors of body, speech, and mind that take on negative states. So these, Śāradvatīputra, are bodhisattva great beings’ physical, verbal, and mental actions that are free from being objectionable.”

Śāradvatīputra then asked, “Blessed Lord, how do bodhisattva great beings purify the factors of the body that take on negative states? How do they purify the factors of speech and mind that take on negative states?”

“Śāradvatīputra,” replied the Blessed One, “whenever bodhisattva great beings do not apprehend the physical body, and they do not apprehend speech and mind, {Dt.74} then these bodhisattva great beings purify the factors of the body that take on negative states and purify the factors of speech and mind that take on negative states.

“Moreover, Śāradvatīputra, bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, adopt and continue to pursue the paths associated with the ten virtuous actions. They never develop the mindsets of the śrāvakas and pratyekabuddhas, but they do indeed establish an attitude of great compassion at all times for the sake of all beings. Accordingly, I say that the factors of body, speech, and mind that take on negative states, which bodhisattva great beings might have, will be purified.

“Śāradvatīputra, there are also bodhisattva great beings practicing the perfection of wisdom who refine the path to enlightenment, and who practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.”

“Blessed Lord, what is bodhisattva great beings’ [F.69.b] path to enlightenment?”

The Blessed One replied, “When bodhisattva great beings practice the perfection of wisdom, they never apprehend the body, and they never apprehend speech or mind; they never apprehend the perfection of generosity, and they never apprehend the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; and they never apprehend the vehicle of the śrāvakas, they never apprehend the vehicle of the pratyekabuddhas, and they never apprehend the vehicle of the bodhisattvas or the vehicle of the completely awakened buddhas. This, Śāradvatīputra, is the path to enlightenment that bodhisattva great beings will have. So it is that all phenomena are nonapprehensible, without acceptance and without rejection. Śāradvatīputra, bodhisattva great beings who practice and earnestly apply the six perfections in that manner cannot be overcome by anyone.”

“Blessed Lord, in what manner do bodhisattva great beings practice without being overcome?”

The Blessed One replied, “When bodhisattva great beings practice the perfection of wisdom they do not give rise to conceits about physical forms. {Dt.75} They do not give rise to conceits about feelings, perceptions, formative predispositions, or consciousness. They do not give rise to conceits about the eyes and sights. They do not give rise to conceits about the ears and sounds, the nose and odors, the tongue and tastes, the body and tangibles, or the mental faculty and mental phenomena. They do not give rise to conceits about the earth element, the water element, the fire element, the wind element, the space element, or the consciousness element. [F.70.a] They do not give rise to conceits about the sensory element of the eyes. They do not give rise to conceits about the sensory element of sights or the sensory element of visual consciousness. They do not give rise to conceits about the sensory element of the ears, the sensory element of sounds, the sensory element of auditory consciousness, the sensory element of the nose, the sensory element of odors, the sensory element of olfactory consciousness, the sensory element of the tongue, the sensory element of tastes, the sensory element of gustatory consciousness, the sensory element of the body, the sensory element of touch, the sensory element of tactile consciousness, the sensory element of the mental faculty, the sensory element of mental phenomena, or the sensory element of mental consciousness. They do not give rise to conceits about dependent origination. They do not give rise to conceits about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not give rise to conceits about the emptiness of internal phenomena, and they do not give rise to conceits about [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not give rise to conceits about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, or the noble eightfold path. They do not give rise to conceits about the four truths of the noble ones. They do not give rise to conceits about the four meditative concentrations, and they do not give rise to conceits about the four immeasurable attitudes or the four formless absorptions. They do not give rise to conceits about the eight aspects of liberation or the nine serial steps of meditative absorption. They do not give rise to conceits about emptiness, signlessness, or wishlessness. [F.70.b] They do not give rise to conceits about the extrasensory powers. They do not give rise to conceits about the gateways of the meditative stabilities or the dhāraṇīs. They do not give rise to conceits about the ten powers of the tathāgatas, and they do not give rise to conceits about the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They do not give rise to conceits about the fruit of entering the stream to nirvāṇa, and they do not give rise to conceits about the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, or the fruit of arhatship. They do not give rise to conceits about individual enlightenment and they do not give rise to conceits about knowledge of the path. They do not give rise to conceits about unsurpassed, complete enlightenment. When they never give rise to conceits about cyclic existence or nirvāṇa, those bodhisattva great beings will flourish through the six perfections. They cannot be overcome by anyone!

“Śāradvatīputra, there are also bodhisattva great beings who maintain the six perfections, and who perfect the wisdom of all-aspect omniscience. Those who have this wisdom will never be reborn in the lower realms. They will never be impoverished or belittled. {Dt.76} As for their corporeal form, they will not acquire a body that is disparaged in the worlds of humans, gods, or asuras.”

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, if bodhisattva great beings are endowed with such wisdom, whereby they would never fall into the lower realms of existence, never be impoverished or belittled, and never have a corporeal form that is disparaged in the worlds of gods, humans, or asuras, [F.71.a] what is that wisdom of all-aspect omniscience?”

“Śāradvatīputra,” replied the Blessed One, “if bodhisattva great beings are endowed with that wisdom, in the world systems of the eastern direction, as numerous as the grains of sand of the river Gaṅgā, they will perceive tathāgatas, arhats, and completely awakened buddhas as numerous as the grains of sand of the river Gaṅgā, and they will listen to their sacred teachings. They will also perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields. In the world systems of the buddhafields in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, they will also perceive tathāgatas, arhats, and completely awakened buddhas, as numerous as the grains of sand of the river Gaṅgā, and they will listen to their sacred teachings. They will also perceive the community of the bodhisattvas and the distinguished attributes of the buddhafields.

“Bodhisattva great beings endowed with that wisdom do not develop notions of Buddha, they do not develop notions of Dharma, or notions of Saṅgha; they do not develop notions of śrāvakas, notions of pratyekabuddhas, notions of bodhisattvas, or notions of buddhas; they do not develop notions of self, they do not develop notions of others, and they do not develop notions of buddhafields.

“Bodhisattva great beings who are endowed with that wisdom practice the perfection of generosity, but they do not apprehend the perfection of generosity. They practice the perfection of ethical discipline, but they do not apprehend the perfection of ethical discipline. [F.71.b] They practice the perfection of tolerance, but they do not apprehend the perfection of tolerance. They practice the perfection of perseverance, but they do not apprehend the perfection of perseverance. They practice the perfection of meditative concentration, but they do not apprehend the perfection of meditative concentration. They practice the perfection of wisdom, but they do not apprehend the perfection of wisdom.

“They cultivate the emptiness of internal phenomena and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, but they do not apprehend them, up to and including the emptiness of the essential nature of nonentities. They cultivate the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, but they do not apprehend the noble eightfold path [and so forth]. They cultivate the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers, but they do not apprehend the extrasensory powers [and so forth]. They cultivate the gateways of the meditative stabilities and the dhāraṇīs, but they do not apprehend the dhāraṇī gateways [and so forth]. They cultivate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, but they do not apprehend the eighteen distinct qualities of the buddhas [and so forth]. They cultivate [the fruits of] entering the stream to nirvāṇa, of being destined for only one more rebirth, of not being reborn [in cyclic existence], and of arhatship, individual enlightenment, and [the other attainments], up to and including all-aspect omniscience, [F.72.a] but they do not apprehend all-aspect omniscience [and so forth].

“This, Śāradvatīputra, is the wisdom of bodhisattva great beings. Bodhisattva great beings who are endowed with this wisdom perfect the qualities of the buddhas, but they do not observe all those qualities of the buddhas. {Dt.77}

“Śāradvatīputra, bodhisattva great beings will acquire and refine the five eyes when they practice the perfection of wisdom in that manner. If you ask what these are, they comprise the eye of flesh, the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, and the eye of a buddha.”

“Blessed Lord, what is the refined eye of flesh possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “there are bodhisattva great beings who can indeed see with their eyes of flesh as far as a hundred yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh as far as two hundred, three hundred, four hundred, five hundred, and up to a thousand yojanas. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across the entire continent of Jambudvīpa, and those who can see with their eyes of flesh across two continents, three continents, or the entire world system comprising four great continents. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across an entire chiliocosm, and there are those who can see with their eyes of flesh across an entire dichiliocosm. Śāradvatīputra, there are bodhisattva great beings who can see with their eyes of flesh across an entire great trichiliocosm. Śāradvatīputra, this is the refined eye of flesh possessed by bodhisattva great beings.” [F.72.b]

“Blessed Lord, what is the refined eye of divine clairvoyance possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “there are bodhisattvas who know everything within the range of the divine clairvoyance of the gods of the Caturmahā­rāja­kāyika realm. There are bodhisattvas who know everything within the range of the divine clairvoyance of the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha. However, Śāradvatīputra, the gods of the Caturmahā­rāja­kāyika realm do not reciprocally know the divine clairvoyance of those bodhisattva great beings, nor do the gods of Trayastriṃśa, Yāma, {Dt.78} Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha [reciprocally] know it.

“With their divine clairvoyance, bodhisattva great beings can know the death and rebirth of beings in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā. They can know the death and rebirth of beings in the world systems in each of the southern, western, northern, northeastern, southeastern, southwestern, [F.73.a] and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā. This, Śāradvatīputra, is the refined eye of divine clairvoyance possessed by bodhisattva great beings.”

“Blessed Lord,” he then asked, “what is the refined eye of wisdom possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “with their eye of wisdom, bodhisattva great beings do not cognize anything at all that is conditioned or unconditioned, virtuous or nonvirtuous, tainted or untainted by transgressions, defiled or undefiled, mundane or supramundane, contaminated or uncontaminated. There is nothing at all that they see with their eye of wisdom, nothing that they hear, nothing that they think, and nothing that they comprehend. This, Śāradvatīputra, is the refined eye of wisdom possessed by bodhisattva great beings.” {Dt.79}

“Blessed Lord,” he then asked, “what is the refined eye of the Dharma possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “with their eye of the Dharma, bodhisattva great beings know: ‘This individual is a follower on account of faith, this one is a follower of the doctrine, this one dwells in emptiness, and this individual is developing the five faculties through the gateway to liberation of emptiness, and will acquire immediate meditative stability by means of these five faculties. Through that immediate meditative stability, this individual will develop insight into the knowledge of liberation, and then, through that insight into the knowledge of liberation, will forsake the three fetters, which comprise false views about perishable composites, [F.73.b] doubt, and a sense of moral and ascetic supremacy. This individual will then be known as one who has entered the stream to nirvāṇa, and after attaining the path of meditation, will be destined for only one more rebirth, wearing down both attachment to the [realm of] desire and malice. Then, through further cultivation of that same path of meditation, the same individual will abandon attachment to [the realm of] desire and malice in their entirety, and will no longer be subject to rebirth. Then, through further cultivation on the path of meditation, this same individual will forsake [the five fetters associated with the higher realms, namely] attachment to the realm of form, attachment to the realm of formlessness, ignorance, pride, and mental agitation. Then, this individual will become an arhat.’

“ ‘This individual dwells in signlessness, is developing the five faculties through the gateway to liberation of signlessness, and will acquire the immediate meditative stability by means of these five faculties. Through that immediate meditative stability, this individual will develop insight into the knowledge of liberation, and then is said to acquire [the fruits], up to and including arhatship.’

“ ‘This individual dwells in wishlessness, is developing the five faculties through the gateway to liberation of wishlessness, and will acquire the immediate meditative stability by means of these five faculties. Through that immediate meditative stability, this same individual will develop insight into the knowledge of liberation, and then is said to acquire [the fruits], up to and including arhatship.’ This, Śāradvatīputra, is the refined eye of the Dharma possessed by bodhisattva great beings. {Dt.80}

“Moreover, Śāradvatīputra, bodhisattva great beings who know by all appropriate means that all phenomena associated with the cause of suffering are subject to cessation will acquire the five faculties. This, Śāradvatīputra, [F.74.a] is the refined eye of the Dharma possessed by bodhisattva great beings.

“Moreover, Śāradvatīputra, with their eye of the Dharma, bodhisattva great beings will know: ‘These bodhisattva great beings are beginners, setting their mind on enlightenment, and practicing the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. For that reason, endowed with the faculties of faith and perseverance and motivated by skillful means, they will obtain [an excellent] corporeal form. These bodhisattva great beings, steadfast on account of the roots of virtuous actions, will be reborn into great and lofty royal families. These will be reborn into great and lofty priestly families, or into great and lofty householder families. These will be reborn among the gods of the Caturmahā­rāja­kāyika realm. These will be reborn among the gods of Trayastriṃśa. These will be reborn among the gods of Yāma. These will be reborn among the gods of Tuṣita. These will be reborn among the gods of Nirmāṇarata. These will be reborn among the gods of Para­nirmita­vaśa­vartin. Abiding in those [realms], they will bring beings to maturity, they will serve [beings] with all the resources that actualize their happiness, they will refine the buddhafields, and they will also venerate, serve, honor, respect, and worship the tathāgatas, arhats, and completely awakened buddhas, and never regress to the level of the śrāvakas or the level of the pratyekabuddhas. Indeed, these bodhisattvas will not regress until they have attained consummate buddhahood in unsurpassed, complete enlightenment.’ [F.74.b] This, Śāradvatīputra, is the refined eye of the Dharma possessed by bodhisattva great beings. {Dt.81}

“Moreover, Śāradvatīputra, these bodhisattva great beings know: ‘These bodhisattva great beings have been prophesied to attain unsurpassed, complete enlightenment, and those have not been prophesied. These are certain, and those are not certain. These will be prophesied and those will not be prophesied. These are irreversible and have attained the [five] faculties, but those are not irreversible and have not attained the [five] faculties. These have perfected the extrasensory powers, while those have not perfected the extrasensory powers. These bodhisattva great beings, with perfected extrasensory powers, will proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and please, serve, honor, respect, and worship the tathāgatas, arhats, and completely awakened buddhas. These will proceed to the world systems in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, and please, serve, honor, respect, and worship the tathāgatas, arhats, and completely awakened buddhas. These will attain the extrasensory powers, while those will not attain the extrasensory powers. These have attained receptiveness [to the truth that phenomena are nonarising], but those have not attained receptiveness. These have attained the [five] faculties, while those have not attained the [five] faculties. The buddhafield of these bodhisattva great beings will be utterly pure, [F.75.a] but the buddhafield of those will not be utterly pure. These bodhisattva great beings will have great aspirations, while those will not have great aspirations. These have brought beings to maturity, but those have not brought beings to maturity. These bodhisattva great beings are praised by the lord buddhas, throughout the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, but those are not praised. These bodhisattva great beings will stand alongside the lord buddhas, while those will not stand alongside them. The lifespan of these bodhisattva great beings who have attained enlightenment will be infinite, but the lifespan of those will be finite. The luminosity, voice, and saṅgha of these will be immeasurable, while [the luminosity and so forth] of those will be measurable. These bodhisattva great beings, having attained consummate buddhahood in unsurpassed, complete enlightenment, will have a community of bodhisattvas, but those will not. {Dt.82} These will engage in austerities, but those will not. These are in their final rebirth, but those are not in their final rebirth. These bodhisattvas will come to sit upon the seat of enlightenment, but those will not. These bodhisattva great beings will face māras, while those will not face them.’ This, Śāradvatīputra, is the refined eye of the Dharma possessed by bodhisattva great beings.” [F.75.b]

“Blessed Lord, what is the refined eye of the buddhas possessed by bodhisattva great beings?”

“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings, after setting their mind on enlightenment, become absorbed in the vajra-like meditative stability, and then attain all-aspect omniscience. They are endowed with the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, great compassion, great empathetic joy, great equanimity, and the unobscured liberation of the buddhas. Their vision is such that, in all respects, there is nothing at all that the eye of the buddhas, possessed by bodhisattva great beings, does not see, does not hear, does not know, or does not comprehend. This, Śāradvatīputra, is the refined eye of the buddhas, possessed by bodhisattva great beings who would attain consummate buddhahood in unsurpassed, complete enlightenment.

“Śāradvatīputra, bodhisattva great beings who wish to refine and who wish to acquire those five eyes should persevere in the six perfections. If you ask why, Śāradvatīputra, it is because there are no virtuous attributes that are not gathered in the six perfections. There are no attributes of the śrāvakas, {Dt.83} no attributes of the pratyekabuddhas, no attributes of the bodhisattvas, and no attributes of the buddhas that are not gathered there. Śāradvatīputra, when those who speak correctly are required to speak of that in which all virtuous attributes are gathered, they speak of the perfection of wisdom. If you ask why, Śāradvatīputra, the perfection of wisdom generates the five eyes. [F.76.a] Bodhisattva great beings who train in those five eyes will attain manifest buddhahood in unsurpassed, complete enlightenment.

“Śāradvatīputra, bodhisattva great beings who practice this perfection of wisdom acquire perfection in the extrasensory powers. That is to say, they experience many facets of miraculous ability. They may even cause this mighty earth to shake. Having been singular [in form], they can become multiple, and having been multiple [in form], they can become singular. They may also experience themselves as visible and as invisible. Their bodies can move directly through walls. They can move directly through enclosures. They can move directly through mountains, unimpededly, as if in space. They can also move through space, sitting with their legs crossed, like a bird on the wing. They can hover above the earth and sink below it, as if in water. They can walk on water, without sinking, as if on solid ground. They can also emit smoke and flames of fire, like a great conflagration, [and release streams of water, like a great raincloud].146 {Dt.84} However miraculous, powerful, and mighty the sun and the moon might be, they can stroke them with their hands. They can even overwhelm [the god realms], up to and including the Brahmā realms, with their physical bodies. Yet, they do not give rise to conceits on account of such miraculous abilities. If you ask why, it is because those abilities are essentially empty, essentially void, and essentially nonarising. The miraculous abilities on the basis of which they might give rise to conceits are nonapprehensible. Apart from focusing on all-aspect omniscience, they have not even the slightest wish for miraculous abilities or for manifesting miraculous abilities. Śāradvatīputra, [F.76.b] when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the facets of miraculous ability are realized.

“Since they have the refined sensory element of the ears, indicative of divine clairaudience, which surpasses that of human beings, they can hear the voices of gods and humans, but they do not give rise to conceits on account of that divine clairaudience, thinking, ‘I can hear voices.’ They do not apprehend the sounds that their ears hear because these are essentially empty, essentially void, and essentially nonarising. Apart from focusing on all-aspect omniscience, they do not even wish for divine clairaudience. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which divine clairaudience is realized. {Dt.85} [B6]

“They can correctly know with their own minds the minds of other beings and the minds of other persons, exactly as they are. That is to say, they correctly know minds that are afflicted with desire as minds that are afflicted with desire, and they correctly know minds free from desire as minds that are free from desire. They correctly know minds afflicted with hatred as minds that are afflicted with hatred, and they correctly know minds free from hatred as minds that are free from hatred. They correctly know minds afflicted with delusion as minds that are afflicted with delusion, and they correctly know minds free from delusion as minds that are free from delusion. [F.77.a] They correctly know minds consumed with craving as minds that are consumed with craving, and they correctly know minds free from craving as minds that are free from craving. They correctly know minds that are possessed by grasping as minds that are possessed by grasping, and they correctly know minds free from grasping as minds that are free from grasping. They correctly know minds that are composed as minds that are composed, and they correctly know minds that are distracted as minds that are distracted. They correctly know minds that are small as minds that are small, and they correctly know minds that are great as minds that are great. They correctly know minds that are broad as minds that are broad, and they correctly know minds that are narrow as minds that are narrow. They correctly know minds that are evolving as minds that are evolving, and they correctly know minds that are unlimited as minds that are unlimited. They correctly know minds that are in absorption as minds that are in absorption, and they correctly know minds that are not in absorption as minds that are not in absorption. They correctly know minds that are liberated as minds that are liberated, and they correctly know minds that are unliberated as minds that are unliberated. [F.77.b] They correctly know minds that are contaminated as minds that are contaminated, and they correctly know minds that are uncontaminated as minds that are uncontaminated. They correctly know minds that are afflicted as minds that are afflicted, and they correctly know minds that are unafflicted as minds that are unafflicted. They correctly know minds that are surpassed as minds that are surpassed, and they correctly know minds that are unsurpassed as minds that are unsurpassed. Yet they do not give rise to conceits on account of this knowledge of other minds because the mind itself is inconceivable. They do not give rise to the conceit ‘I know,’ because [the mind] is essentially empty, essentially void, and essentially nonarising. They do not apprehend a mind on the basis of which they would give rise to conceits. Apart from focusing on all-aspect omniscience, they do not even wish to know the minds [of others], or even wish to manifest knowledge of the minds [of others]. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the minds and conduct of all beings are realized. {Dt.86}

“They can manifest many facets of the knowledge of the extrasensory power through which recollection of past lives is realized. That is to say, they may recollect one thought, or they may recollect anything from that up to a hundred thoughts, or even up to a thousand thoughts. They may also recollect anything from one day up to a hundred days, [F.78.a] from one month up to a hundred months, from one year up to a hundred years, from one eon up to a hundred eons, from many hundreds of eons up to many thousands of eons and many hundred billion trillions of eons. ‘Such was I [in that life]. Such was my name. Such was my family. Such was my social class. Such was the food I ate. Such was the duration of my life. Such was the extent of my lifespan.147 Deceased from there, I was born as so-and-so, and then dying there, I was reborn here!’ In this way, they can recollect in many details their own past lives and those of others, along with their modes, circumstances, and indications.148 Yet, they do not give rise to conceits even on account of this knowledge of the extrasensory power through which the recollection of past lives is realized, because that knowledge is not knowledge‍—it is inconceivable. They do not give rise to the conceit ‘I know,’ because that knowledge itself is essentially empty, essentially void, and essentially nonarising. They do not apprehend any knowledge on the basis of which they would give rise to conceits. {Dt.87} Apart from focusing on all-aspect omniscience, they do not wish in the slightest for the knowledge that recollects [past lives]. When bodhisattva great beings practice the perfection of wisdom in that manner, Śāradvatīputra, they will manifest knowledge of the extrasensory power through which the recollection of past lives is realized.

“They can know through their pure clairvoyance surpassing [the vision of] humans those beings who are dying, those who are reborn, those who are beautiful, those who are ugly, those who are excellent, those who are inferior, those who dwell in the lower realms, and those who dwell in blissful realms. [F.78.b] ‘These beings engage in misconduct with their bodies, these engage in misconduct with their speech, and these engage in misconduct with their minds. They deprecate sublime beings. Due to the causes and conditions of adopting wrong views, when they have died, they will be reborn in inferior realms, falling into the lower abodes, as denizens of the hells! These beings engage in noble conduct with their bodies, these engage in noble conduct with their speech, and these engage in noble conduct with their minds. They do not deprecate sublime beings. Due to the causes and conditions of adopting correct views, when they have died, they will be reborn within the blissful and exalted realms!’ So it is that they correctly know the births and deaths of all those included within the six classes of beings in all world systems of all ten directions within the whole infinity of the realm of phenomena and the very reaches of the realm of space. Yet, they do not give rise to conceits even on that account because this eye is not an eye‍—it is inconceivable. {Dt.88} They do not give rise to the conceit ‘I see,’ because that itself is essentially empty, essentially void, and essentially nonarising. They do not apprehend an eye on the basis of which they would give rise to conceits. Apart from focusing on all-aspect omniscience, they do not wish in the slightest for divine clairvoyance, or wish to manifest divine clairvoyance. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which divine clairvoyance is realized.

“They manifest knowledge of the extrasensory power through which the cessation of contaminants is realized, and yet they do not acquire the level of the śrāvakas or the level of the pratyekabuddhas. [F.79.a] Nor do they see anything at all through which unsurpassed, complete enlightenment would be attained. Having attained the vajra-like meditative stability, they abandon all afflictions associated with reincarnation through the continuity of propensities, and yet they do not give rise to conceits on account of that extrasensory power through which the cessation of contaminants is realized, because that knowledge itself is not knowledge‍—it is inconceivable. They do not give rise to the conceit ‘I know,’ because that itself is essentially empty, essentially void, and essentially nonarising. They do not apprehend any such extrasensory power realizing knowledge of the cessation of contaminants, on the basis of which they would give rise to conceits. Apart from focusing on all-aspect omniscience, they do not wish in the slightest for knowledge of the cessation of contaminants, or wish to manifest knowledge of the cessation of contaminants. When bodhisattva great beings practice the perfection of wisdom in that manner, Śāradvatīputra, they will manifest knowledge of the extrasensory power through which the cessation of contaminants is realized. {Dt.89}

“Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner and perfect the six extrasensory powers will flourish through unsurpassed, complete enlightenment.

“Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of generosity, and also refine the path to all-aspect omniscience, because their minds are unattached, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings [F.79.b] practice the perfection of wisdom in that manner, they dwell in the perfection of ethical discipline, and also refine the path to all-aspect omniscience, because they commit no offences, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of tolerance, and also refine the path to all-aspect omniscience, because they are undisturbed, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of perseverance, and also refine the path to all-aspect omniscience, because their physical and mental perseverance is indefatigable, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of meditative concentration, and also refine the path to all-aspect omniscience, because their minds are undisturbed, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they dwell in the perfection of wisdom, and also refine the path to all-aspect omniscience, because they do not apprehend thoughts of stupidity, owing to the emptiness of the unlimited. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, [F.80.a] they dwell in the six perfections and refine the path to all-aspect omniscience because they neither come nor go, and because they are without grasping, owing to the emptiness of the unlimited.

“In that regard, generosity is conceived in relation to grasping. Ethical discipline is conceived in relation to immorality. Tolerance is conceived in relation to impatience. Perseverance is conceived in relation to indolence. Meditative stability is conceived in relation to lack of absorption. Wisdom is conceived in relation to stupidity.

“They do not give rise to conceits, thinking, ‘I have crossed [the ocean of suffering].’ They do not give rise to conceits, thinking, ‘I have not crossed [the ocean of suffering].’ They do not give rise to conceits, thinking, ‘I am giving a gift.’ They do not give rise to conceits, thinking, ‘I am not giving a gift.’ They do not give rise to conceits, thinking, ‘I have ethical discipline.’ They do not give rise to conceits, thinking, ‘I have poor discipline.’ They do not give rise to conceits, thinking, ‘My tolerance is excellent.’ They do not give rise to conceits, thinking, ‘I am angry.’ They do not give rise to conceits, thinking, ‘I am persevering.’ They do not give rise to conceits, thinking, ‘I am indolent.’ {Dt.90} They do not give rise to conceits, thinking, ‘I am absorbed [in meditation].’ They do not give rise to conceits, thinking, ‘I am not absorbed [in meditation].’ They do not give rise to conceits, thinking, ‘I am wise.’ They do not give rise to conceits, thinking, ‘I am stupid.’ They do not give rise to conceits, thinking, ‘I am reviled.’ They do not give rise to conceits, thinking, ‘I receive homage.’ [F.80.b] They do not give rise to conceits, thinking, ‘I am being served.’ They do not give rise to conceits, thinking, ‘I am not being served.’ If you ask why, Śāradvatīputra, it is because the perfection of wisdom cuts off all assumptions.

“In this regard, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, whatever enlightened attributes they possess are not found in any śrāvakas or pratyekabuddhas. When they have perfected those enlightened attributes, they can also bring beings to maturity, refine the buddhafields, and even attain all-aspect omniscience.

“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they will develop an attitude of equanimity toward all beings, and after having developed the attitude that all beings are the same, they will attain realization of the sameness of all phenomena. After having attained realization of the sameness of all phenomena, they will establish all beings in the realization of the sameness of all phenomena. In this very life, to the lord buddhas they will be pleasing and set apart.149 They will also be pleasing and set apart by all bodhisattvas, all śrāvakas, and all pratyekabuddhas. Wherever they are reborn, in these realms their eyes will never behold unpleasant sights. Their ears will not hear unpleasant sounds. {Dt.91} Their noses will not smell unpleasant odors. Their tongues will not savor unpleasant tastes. Their bodies will not touch unpleasant tangibles. Their mental faculties will not experience unpleasant mental phenomena. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will not degenerate from unsurpassed, complete enlightenment.” [F.81.a]

When this teaching of the perfection of wisdom was being revealed, three hundred monks,150 wearing their monastic robes, presented offerings to the Blessed One and set their minds on unsurpassed, complete enlightenment. Thereupon, the Blessed One smiled on that occasion, knowing the aspirations of those monks. Then the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground and, placing his hands together in the gesture of homage, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas do not smile without reason or circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One replied to the venerable Ānanda, “Ānanda, when sixty-one eons have passed, during the eon called Starlike these three hundred monks will all appear in the world [alongside] the tathāgata, arhat, completely awakened buddha named Mahāketu, and having passed away from there, they will be reborn in the buddhafield of the tathāgata, arhat, completely awakened buddha named Akṣobhya. Sixty thousand gods who frequent the realm of desire will also set their minds on unsurpassed, complete enlightenment, and they will also please the tathāgata, arhat, completely awakened buddha named Maitreya. {Dt.92} There they will become mendicants and adopt chaste conduct. The tathāgata Maitreya too will prophesy them to attain unsurpassed, complete enlightenment.” [F.81.b]

Then, through the power of the Buddha, the four assemblies who were present on that occasion beheld the thousand buddhafields of the eastern direction, and they beheld the thousand buddhafields of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith. In this world of Patient Endurance they did not see any attributes of the buddhafields as distinguished as those of the fields of those lord buddhas that they beheld in those world realms. Ten thousand living creatures in that assembly then made the following aspiration: “Let us generate the merits through which we will be reborn in those buddhafields!”

Comprehending the wishes of those noble children, the Blessed One again smiled. The venerable Ānanda, rising from his seat, with his upper robe over one shoulder, rested his right knee on the ground and, placing his hands together in the gesture of homage, bowed toward the Blessed One, and asked, “Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One replied, “Ānanda, when these ten thousand living creatures have passed away from here, they will be reborn in those buddhafields. Nowhere will they be separated from the fields of the tathāgatas, arhats, completely awakened buddhas. In the future, [F.82.a] they will all emerge in the world as tathāgatas, arhats, completely awakened buddhas named Vyūharāja.” {Dt.93}

Then the venerable Śāradvatīputra, the venerable Mahā­maudgalyāyana, the venerable Subhūti, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Mahākāśyapa, and a multitude of other monks, all of whom had extrasensory powers, as well as a multitude of bodhisattva great beings, and a multitude of monks, nuns, laymen, and laywomen, all addressed the Blessed One as follows.

“Blessed Lord, this perfection of wisdom is the great perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the vast perfection of bodhisattva great beings. This perfection is sacred. This perfection is the best. This perfection is perfect. This perfection is supreme. This perfection is excellent. This perfection is noble. This perfection is unsurpassed. This perfection is the highest. This perfection is unequaled. This perfection is equal to the unequaled. This perfection is not replicated. This perfection is incomparable. This perfection is like space.

“Blessed Lord, this perfection of bodhisattva great beings is the emptiness of intrinsic defining characteristics. Blessed Lord, this perfection of bodhisattva great beings is the emptiness of all phenomena. Blessed Lord, [F.82.b] this perfection of bodhisattva great beings is the emptiness of the essential nature of nonentities. Blessed Lord, this perfection of bodhisattva great beings is perfect in all enlightened attributes. Blessed Lord, this perfection of bodhisattva great beings is endowed with all enlightened attributes. Blessed Lord, this is because the perfection of bodhisattva great beings is uncrushable.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have bestowed, are bestowing, and will bestow generosity that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect generosity that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled‍—unsurpassed, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have maintained, are maintaining, and will maintain ethical discipline that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect ethical discipline that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. [F.83.a] To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled‍—unsurpassed, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have cultivated, are cultivating, and will cultivate tolerance that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect tolerance that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled‍—unsurpassed, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have undertaken, are undertaking, and will undertake perseverance that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect perseverance that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain the attributes that are equal to the unequaled‍—unsurpassed, complete enlightenment. {Dt.94}

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have developed, are developing, and will develop meditative concentration that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect meditative concentration that is equal to the unequaled. [F.83.b] To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled‍—unsurpassed, complete enlightenment.

“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have cultivated, are cultivating, and will cultivate wisdom that is equal to the unequaled. To that end they have perfected, are perfecting, and will perfect wisdom that is equal to the unequaled. To that end they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. To that end they have attained, are attaining, and will attain attributes that are equal to the unequaled‍—unsurpassed, complete enlightenment.151

“Blessed Lord, you too, O Lord, through practicing this perfection of wisdom, acquired physical forms that are equal to the unequaled; you acquired feelings, perceptions, and formative predispositions that are equal to the unequaled, and you acquired consciousness that is equal to the unequaled. Having manifestly awakened to enlightenment that is equal to the unequaled, you turned the wheel of the Dharma that is equal to the unequaled.

“It is through practicing this perfection of wisdom, too, that the lord buddhas of the past, the lord buddhas of the future, and the lord buddhas of the present have acquired, will acquire, and are acquiring physical forms that are equal to the unequaled; they have acquired, will acquire, and are acquiring feelings, perceptions, and formative predispositions that are equal to the unequaled, and they have acquired, will acquire, and are acquiring consciousness that is equal to the unequaled. [F.84.a] Having attained consummate buddhahood in enlightenment that is equal to the unequaled, they have turned, will turn, and are turning the wheel of the Dharma that is equal to the unequaled.

“Blessed Lord, since this is the case, bodhisattva great beings who seek to transcend all phenomena should continue to engage with the perfection of wisdom. Blessed Lord, bodhisattva great beings who practice this perfection of wisdom are paid homage by the world with its gods, humans, and asuras.”

The Blessed One then addressed all those great śrāvakas and all those bodhisattva great beings: “O noble children, it is so! It is so! It is just as you have said! Those bodhisattva great beings who practice this perfection of wisdom deserve the homage of the world with its gods, humans, and asuras. If you ask why, it is when bodhisattva great beings are to be found that the world of humans arises in the world, that the world of gods arises in the world, that the world of asuras arises in the world, that great and lofty royal families, that great and lofty priestly families, that great and lofty householder families, and that imperial monarchs, the gods of Caturmahā­rāja­kāyika, and the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, [F.84.b] Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha all arise in the world. {Dt.95}

“[It is when bodhisattva great beings are to be found] that those entering the stream to nirvāṇa, those destined for only one more rebirth, those who will no longer be reborn, those who are arhats, and those who are pratyekabuddhas all arise in the world, and indeed that bodhisattva great beings and the tathāgatas, arhats, completely awakened buddhas all arise in the world.

“Noble children, it is when bodhisattva great beings are to be found that food, drink, vehicles, clothing, bedding, houses, sustenance, jewels, pearls, conch, quartz, coral, gold, and silver also arise in the world.

“Noble children, any necessities that bring happiness to beings, be they the conditions that benefit human beings, the sacraments of the gods, or indeed anything that brings happiness devoid of [mundane pursuits]‍—all these, too, arise in the world when there are bodhisattva great beings to be found. If you ask why, O noble children, when bodhisattva great beings practice the conduct of a bodhisattva, they dwell in the six perfections. They themselves practice generosity and they also unite others in generosity. They themselves maintain ethical discipline and they also unite others in ethical discipline. They themselves cultivate tolerance and they also unite others in tolerance. They themselves undertake perseverance and they also unite others in perseverance. They themselves develop meditative concentration, and they also unite others in meditative concentration. They themselves cultivate wisdom, and they also unite others in the cultivation of wisdom. Dependent on bodhisattva great beings, beings practice the six perfections. Through practicing the six perfections, they will attain all mundane and supramundane excellences. [F.85.a] So it is, noble children, that bodhisattva great beings engage [in the world] for the benefit and happiness of all beings.”

Thereupon the Blessed One extended his tongue from his mouth, covering this great trichiliocosm. Manifold lights of many diverse colors emanated from his tongue, and, having emanated, they permeated the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, with great luminosity. {Dt.96} They permeated the world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, with great luminosity.

Then, when the bodhisattva great beings of those world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, had seen that well-distinguished light, they asked the lord buddhas of their respective buddhafields, “Blessed Lord, whose power is this that causes these world systems to be manifested with great light in this manner?”

Those lord buddhas replied, “Noble children, in the western direction from here, there is a world system called Patient Endurance. There, the tathāgata, arhat, completely awakened buddha named Śākyamuni resides. Extending his tongue from his mouth, he has suffused these world systems [of the eastern direction], numerous as the grains of sand of the river Gaṅgā, with great light in order to reveal the perfection of wisdom to bodhisattva great beings. [F.85.b] He has suffused all the other world systems, up to and including those of each of the ten directions, with great light in order to reveal the perfection of wisdom to bodhisattva great beings.”

Then those bodhisattva great beings asked those lord buddhas, “Blessed Lord, since that is the case, we too should go to see that tathāgata, arhat, completely awakened Buddha Śākyamuni, to pay homage to him and venerate him, and also to see those bodhisattva great beings who have assembled from the ten directions, and, indeed, to listen to the perfection of wisdom.”

The lord buddhas replied, “Noble children, you may proceed since I know that it is timely.”

Those bodhisattva great beings then bowed their heads toward the feet of the tathāgatas, arhats, completely awakened buddhas, and circumambulated them from the right seven times. From the ten directions they brought many parasols, victory banners, divine ribbons, flowers, garlands, perfumes, unguents, incense, powders, robes, golden flowers, silver flowers, and so forth, and approached the place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, was seated, while singing songs and beating and ringing their musical instruments. Then the gods of Caturmahā­rāja­kāyika, and the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Para­nirmita­vaśa­vartin, Brahmakāyika, Brahmapurohita, Brahma­pariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, [F.86.a] Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, and the Pure Abodes of Avṛha, Atapa, Sudṛśa, Sudarśana, {Dt.97} and Akaniṣṭha also brought many divine flowers, garlands, perfumes, unguents, incense, powders, divine blue lotuses, day lotuses, night lotuses, white lotuses, divine coral flowers, large coral flowers, crocuses, and mangosteen leaves, and set out for the place where the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni, was seated. There those bodhisattva great beings and those gods scattered and showered those flowers, garlands, perfumes, unguents, incense, powders, robes, parasols, victory banners, and divine ribbons upon the Blessed One, the tathāgata, arhat, completely awakened Buddha Śākyamuni. Their offerings then ascended into the sky above this great trichiliocosm, forming a towering mansion of flowers, square in shape, with four pillars, well proportioned, excellently distinguished, delightful, and pleasant. Thereupon, within that assembly, many hundred billion trillion living beings attained acceptance of the nonarising nature of phenomena. Standing up from their seats, with their hands placed together, they bowed toward the place where the Blessed One was seated, and made the following aspiration in the presence of the Blessed One: “Blessed Lord, in the future, we too will obtain all aspects of the Dharma such as these that the tathāgata, arhat, completely awakened Buddha has obtained. [F.86.b] We will convene a saṅgha of śrāvakas such as this. We will teach the Dharma in an assembly like this, just as the Tathāgata is demonstrating the Dharma here at the present time.”

The Blessed One understood the wishes of those noble children, and, knowing that they would become receptive to [the truth that] all phenomena are nonarising, unceasing, unconditioned, and unoriginated, he smiled. Thereupon, the venerable Ānanda, rising from his seat, with his upper robe over one shoulder, {Dt.98} rested his right knee on the ground, and, placing his hands together in the gesture of homage, bowed toward the Blessed One, and asked, “Blessed Lord, since the tathāgatas, arhats, completely awakened buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”

The Blessed One replied, “Ānanda, a hundred billion trillion living beings in this assembly will attain acceptance of the nonarising nature of phenomena. In the future, when sixty-eight million trillion eons have passed, during the eon called Puṣpākara, they will all become manifest in the world as tathāgatas, arhats, completely awakened buddhas named Abhibodhyaṅga­puṣpa.”