“All the lord buddhas who are present in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“All the lord buddhas who are present in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“All the lord buddhas who are present in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“All the lord buddhas who are present in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“All the lord buddhas who are present in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“All the lord buddhas who are present in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“All the lord buddhas who are present in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“All the lord buddhas who are present in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“All the lord buddhas who are present in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, will also protect those bodhisattva great beings, lest they fall to the level of the śrāvakas or the level of the pratyekabuddhas. The Four Great Kings, the gods of the Trayastriṃśa realm, the gods of the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin realms, and the gods of the Brahmakāyika, Brahmapurohita, Brahmapārṣadya, and Mahābrahmā; Ābha, Parīttābha, Apramāṇābha, and Ābhāsvara; Śubha, Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala; and Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms 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.
“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 come face-to-face with the dhāraṇī gateways, the gateways of meditative stability, and the gateways of the kinds of exact knowledge, including the exact knowledge of inspired eloquence, without great difficulty. In every sphere of birth, furthermore, they will please the tathāgatas, arhats, perfectly complete buddhas. They will never be separated from those blessed lord buddhas until they fully awaken to unsurpassed, perfect, complete enlightenment.
“Moreover, Śāradvatīputra, bodhisattva great beings practicing the perfection of wisdom do not think, ‘Is there any sort of phenomenon conjoined with or separated from, or that might come together or might not come together with, phenomena?’222 If you ask why, it is because they do not observe any sort of phenomenon that is conjoined or separated, or that might come together or might not come together. Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, bodhisattva great beings practicing the perfection of wisdom do not think, ‘Might I fully awaken to the realm of phenomena or might I not?’ If you ask why, it is because the realm of phenomena has not fully awakened, will not fully awaken, and is not fully awakening to the realm 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 observe any phenomenon at all that is different from the realm of phenomena.223 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 make a difference between the realm of phenomena and any phenomenon.224 Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom do not think, ‘Will I comprehend the realm of phenomena, or will I not comprehend it?’ This is because they do not observe any phenomenon that is the sort of thing that would come to be comprehended by means of a phenomenon, because they do not associate the realm of phenomena with ‘empty’ and do not associate it with ‘not empty.’225
“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 with emptiness, nor do they associate emptiness with feelings. They do not associate perceptions with emptiness, nor do they associate emptiness with perceptions. They do not associate formative predispositions with emptiness, nor do they associate emptiness with formative predispositions. They do not associate consciousness with emptiness, nor do they associate emptiness with consciousness.
“They do not associate the eyes with emptiness, nor do they associate emptiness with the eyes. They do not associate the ears with emptiness, nor do they associate emptiness with the ears. They do not associate the nose with emptiness, nor do they associate emptiness with the nose. They do not associate the tongue with emptiness, nor do they associate emptiness with the tongue. They do not associate the body with emptiness, nor do they associate emptiness with the body. They do not associate the mental faculty with emptiness, nor do they associate emptiness with the mental faculty.
“They do not associate sights with emptiness, nor do they associate emptiness with sights. They do not associate sounds with emptiness, nor do they associate emptiness with sounds. They do not associate odors with emptiness, nor do they associate emptiness with odors. They do not associate tastes with emptiness, nor do they associate emptiness with tastes. They do not associate tangibles with emptiness, nor do they associate emptiness with tangibles. They do not associate mental phenomena with emptiness, nor do they associate emptiness with mental phenomena.
“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. They do not associate the sensory element of visual consciousness with emptiness, nor do they associate emptiness with the sensory element of visual consciousness. They do not associate the sensory element of the ears with emptiness, nor do they associate emptiness with the sensory element of the ears. They do not associate the sensory element of sounds with emptiness, nor do they associate emptiness with the sensory element of sounds. They do not associate the sensory element of auditory consciousness with emptiness, nor do they associate emptiness with the sensory element of auditory consciousness. They do not associate the sensory element of the nose with emptiness, nor do they associate emptiness with the sensory element of the nose. They do not associate the sensory element of odors with emptiness, nor do they associate emptiness with the sensory element of odors. They do not associate the sensory element of olfactory consciousness with emptiness, nor do they associate emptiness with the sensory element of olfactory consciousness. They do not associate the sensory element of the tongue with emptiness, nor do they associate emptiness with the sensory element of the tongue. They do not associate the sensory element of tastes with emptiness, nor do they associate emptiness with the sensory element of tastes. They do not associate the sensory element of gustatory consciousness with emptiness, nor do they associate emptiness with the sensory element of gustatory consciousness. They do not associate the sensory element of the body with emptiness, nor do they associate emptiness with the sensory element of the body. They do not associate the sensory element of tangibles with emptiness, nor do they associate emptiness with the sensory element of tangibles. They do not associate the sensory element of tactile consciousness with emptiness, nor do they associate emptiness with the sensory element of tactile consciousness. They do not associate the sensory element of the mental faculty with emptiness, nor do they associate emptiness with the sensory element of the mental faculty. 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.
“If you ask why, Śāradvatīputra, it is because this—the yogic practice of emptiness—is the ultimate yogic practice. Śāradvatīputra, bodhisattva great beings who practice emptiness do not fall to the level of the śrāvakas or the level of the pratyekabuddhas. They also refine the buddhafields, and they also bring beings to maturity. They will fully awaken swiftly to unsurpassed, perfect, complete enlightenment.
“Śāradvatīputra, whatever the yogic practices, among them the yogic practice of the perfection of wisdom is said to be the best, is described as the supreme, is described as the highest, is described as perfect, is described as the foremost, and is described as the most sublime.
“If you ask why, it is because this—the yogic practice of the perfection of wisdom, a yogic practice of emptiness, of signlessness, and of wishlessness—is a yogic practice that is unsurpassed. Śāradvatīputra, bodhisattva great beings who engage in that manner are said to be prophesied because they are approaching unsurpassed, perfect, complete enlightenment.
“Śāradvatīputra, although bodhisattva great beings who engage in that manner act on behalf of immeasurable, countless beings, they do not think, ‘I am engaging’ or ‘I am not engaging’ with the perfection of wisdom. They do not think, ‘I will be prophesied by the blessed lord buddhas. I am about to be prophesied. I will refine the buddhafields. I will bring beings to maturity. I will fully awaken to unsurpassed, perfect, complete enlightenment. I will turn the wheel of the Dharma.’
“And why? It is because they do not distinguish details in the realm of phenomena. Apart from the realm of phenomena, they do not observe any sort of phenomenon at all that is a practice of the perfection of wisdom, or about which the blessed lord buddhas will make a prophecy, or that will fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, it is because when bodhisattva great beings practice the perfection of wisdom, the perception of beings does not arise.
“The perception of a self does not arise. The perception of a life form does not arise. The perception of a living being does not arise. The perception of a life does not arise. The perception of an individual does not arise. The perception of a person does not arise. The perception of one born of Manu does not arise. The perception of a child of Manu does not arise. The perception of an actor does not arise. The perception of an experiencer does not arise. The perception of a knower does not arise. The perception of a viewer does not arise.
“If you ask why, it is because beings absolutely do not arise, nor do they cease. A being has no arising or cessation, so how could that which neither arises nor ceases practice the perfection of wisdom? Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner practice the perfection of wisdom as beings who do not arise.226 They practice the perfection of wisdom as beings who are emptiness.
“They practice the perfection of wisdom as beings who cannot be apprehended. They practice the perfection of wisdom as beings who are void. They practice the perfection of wisdom as beings who are without inherent existence. They practice the perfection of wisdom as beings who are without an essential nature.
“Śāradvatīputra, this is the bodhisattva great beings’ supreme yogic practice. It is a yogic practice of emptiness.227 Śāradvatīputra, this is the yogic practice of bodhisattva great beings who practice the perfection of wisdom. It endures when all other yogic practices have been surpassed.
“Śāradvatīputra, bodhisattva great beings who are practicing this yogic practice achieve the ten powers of the tathāgatas. They achieve the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Śāradvatīputra, bodhisattva great beings maintaining this yogic practice do not entertain thoughts of miserliness, and do not entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity.”
The Blessed One having spoken thus, the venerable Śāradvatīputra then inquired of him, “Blessed Lord, where did they die and transmigrate from, those bodhisattva great beings who are reborn here, who practice in accordance with this yogic practice of the perfection of wisdom? And where will they be reborn when they have died here?”
“Śāradvatīputra,” replied the Blessed One, “you should know that these bodhisattva great beings who practice in accordance with this yogic practice of the perfection of wisdom have died and transmigrated from other buddhafields, so as to be reborn here, or else they have died a god of the Tuṣita class, or died a human and transmigrated so as to be reborn here.
“In this regard, Śāradvatīputra, those bodhisattva great beings who have died in, and transmigrated from, other buddhafields, so as to be reborn here, swiftly achieve the yogic practice—that is, this yogic practice of the perfection of wisdom. Even after passing away from this life, these profound dharmas become manifest to them. Then again they will be absorbed in the yogic practice of the perfection of wisdom. They will be reborn in whichever buddhafield the tathāgatas, arhats, perfectly complete buddhas reside and maintain themselves, and will again please228 those tathāgatas, worthy ones, perfectly complete buddhas.
“In this regard, Śāradvatīputra, those bodhisattva great beings who have died a god of the Tuṣita class and transmigrated, so as to be reborn here, are also those with keen faculties.229 They are bound by a single birth. They will be undiminished in their understanding230 of the six perfections, and there are none of the dhāraṇī gateways and the gateways of meditative stability that will not be brought together in them.
“Śāradvatīputra, those bodhisattva great beings who have died in, and transmigrated from, the human realm, so as to be reborn with the same good fortune of humankind, will have dull faculties, unless they are irreversible bodhisattva great beings. They will not become swiftly absorbed in the yogic practice of the perfection of wisdom. Nor indeed will the dhāraṇī gateways or the gateways of meditative stability swiftly become manifest to them.
“Śāradvatīputra, you asked, ‘Where will those bodhisattva great beings who are absorbed in this yogic practice of the perfection of wisdom be reborn when they have died here and transmigrated?’ Śāradvatīputra, having died in, and transmigrated from, this buddhafield, those bodhisattva great beings will go from here to those buddhafields where the blessed lord buddhas reside and maintain themselves. They will never be separated from the blessed lord buddhas until they have fully awakened to unsurpassed, perfect, complete enlightenment.
“Śāradvatīputra, when bodhisattva great beings are engaging in the perfection of wisdom in order to bring beings to maturity, even though they may have actualized, through the power of skillful means, the fruit of having entered the stream, they still do not feel pride on account of that.231
“Śāradvatīputra, there are bodhisattva great beings without skillful means who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, become absorbed in the fourth meditative concentration, and practice the six perfections. Since they have attained the meditative concentrations, they will be reborn among the long-living gods. Even if they do obtain a rebirth among human beings and please the blessed lord buddhas, they are still those with dull faculties, not keen faculties.
“Moreover, Śāradvatīputra, there are bodhisattva great beings who also are absorbed in the meditative concentrations and also practice the perfections, but since they are without skillful means, after abandoning the meditative concentrations they too will be reborn in this realm of desire. Śāradvatīputra, those bodhisattva great beings too will have dull faculties, not keen faculties.
“Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception; become absorbed in the four applications of mindfulness, become absorbed in the four correct exertions, become absorbed in the four supports for miraculous ability, become absorbed in the five faculties, become absorbed in the five powers, become absorbed in the seven branches of enlightenment, and become absorbed in the noble eightfold path; and become absorbed in great compassion. Endowed as they are with great compassion, owing to their skillful means, their rebirth will not be influenced by the meditative concentrations, their rebirth will not be influenced by the pure abidings, and their rebirth will not be influenced by the formless absorptions, but they will be reborn wherever the blessed lord buddhas reside and maintain themselves. Since they do not part from the yogic practice of the perfection of wisdom, they will fully awaken to unsurpassed, perfect, complete enlightenment right here in this Auspicious Eon.
“Moreover, Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception, who, owing to their skillful means, will not be reborn through the influence of the meditative concentrations, meditative stabilities, or meditative absorptions. Even though they later they might be reborn in this realm of desire, they will be born into great and lofty royal families, they will be born into great and lofty priestly families, or they will be born into great and lofty householder families. This is not out of yearning for the rebirth process but in order to bring beings to maturity.
“Śāradvatīputra, there are also bodhisattva great beings who become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception, who, owing to their skillful means, will not be reborn through the influence of the meditative concentrations, meditative stabilities, or meditative absorptions. They will be reborn equal in fortune to the gods of the Cāturmahārājika realm.
“They will be reborn equal in fortune to the gods of the Trayastriṃśa realm. They will be reborn equal in fortune to the gods of the Tuṣita realm. They will be reborn equal in fortune to the gods of the Nirmāṇarati realm. They will be reborn equal in fortune to the gods of the Paranirmitavaśavartin realm. Dwelling in these realms, they will bring beings to maturity. They will refine the buddhafields, and they will also please the blessed lord buddhas.
“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, and who, owing to their skillful means, become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception.
“Having died here and transmigrated, they are reborn in the Brahmaloka. They become the best, supreme, and most excellent of beings there, like those holding sway over one thousand powerful Brahmās and Mahābrahmās. Residing there, they move from buddhafield to buddhafield, like the ones where the tathāgatas, arhats, perfectly complete buddhas have fully awakened and remain turning the wheel of the Dharma. They also request those tathāgatas, arhats, perfectly complete buddhas to turn the wheel of the Dharma.
“Śāradvatīputra, also there are bodhisattva great beings bound by a single birth who practice the perfection of wisdom, and who, owing to their skillful means, become absorbed in the first meditative concentration, become absorbed in the second meditative concentration, become absorbed in the third meditative concentration, and become absorbed in the fourth meditative concentration; become absorbed in loving kindness, become absorbed in compassion, become absorbed in empathetic joy, and become absorbed in equanimity; and become absorbed in the sphere of infinite space, become absorbed in the sphere of infinite consciousness, become absorbed in the sphere of nothing-at-all, and become absorbed in the sphere of neither perception nor nonperception.
“They cultivate the four applications of mindfulness. They cultivate the four correct exertions. They cultivate the four supports for miraculous ability. They cultivate the five faculties. They cultivate the five powers. They cultivate the seven branches of enlightenment. They cultivate the noble eightfold path.
“They become absorbed in the meditative stabilities on emptiness, signlessness, and wishlessness. However, they will not be reborn due to their influence. They please the blessed lord buddhas who have become manifest, and having practiced the chaste conduct, are reborn equal in fortune to the gods of Tuṣita. Remaining there for a lifetime,232 with undiminished sense faculties, mindfulness, and alertness, surrounded by, and at the head of, many one hundred thousand one hundred million billion gods, they demonstrate a birth here, and, having fully awakened to unsurpassed, perfect, complete enlightenment, turn the wheels of the Dharma in various buddhafields.
“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, who do not take birth in the realm of desire, do not take birth in the realm of form, and do not take birth in the realm of formlessness.233 They serve, respect, honor, and worship the tathāgatas, arhats, perfectly complete buddhas, proceeding on from buddhafield to buddhafield.
“Śāradvatīputra, there are also the bodhisattva great beings who have attained the six extrasensory powers, and who, playing with the six extrasensory powers, pass on from buddhafield to buddhafield—the sorts of buddhafields where, apart from the Great Vehicle, there is not even the sound of the names vehicle of the srāvakas or vehicle of the pratyekabuddhas.
“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who, playing with the six extrasensory powers, proceed from buddhafield to buddhafield—the sorts of buddhafields where the lifespan of beings is for an aprameya.
“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who proceed from world system to world system, where the minds of those beings are then illuminated by the sound of Buddha, the sound of Dharma, and the sound of Saṅgha. They too will be reborn wherever the blessed lord buddhas reside and are alive at present.
“Śāradvatīputra, there are also bodhisattva great beings who have attained the six extrasensory powers, and who proceed from world system to world system—the sorts of world systems where the sound of Buddha does not resonate, where the sound of Dharma does not resonate, and where the sound of Saṅgha does not resonate. 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, so that, on account of the sound of Buddha, the sound of Dharma, and the sound of Saṅgha, those beings also become serenely confident and they take birth, after their death there,234 wherever those blessed lord buddhas are residing.
“Śāradvatīputra, there are also bodhisattva great beings who, after they first set their minds on enlightenment, have attained the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and 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, and the noble eightfold path; and 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 in the realm of desire, nor are they reborn in the realm of form or the realm of formlessness, but still they work there for the benefit of beings.
“Śāradvatīputra, there are also bodhisattva great beings who practice the six perfections, and who, through first setting their minds on enlightenment, enter a bodhisattva’s maturity and attain the level at which progress becomes irreversible.
“Śāradvatīputra, there are also bodhisattva great beings who, through first setting their minds on enlightenment, fully awaken to unsurpassed, perfect, complete enlightenment, and who, having fully awakened, turn the wheel of the Dharma. Acting for the benefit of countless and immeasurable beings, they attain final nirvāṇa in the expanse of final nirvāṇa where there is no remainder of the aggregates; and, even after passing into final nirvāṇa, their Dharma will remain for an eon, or for more than an eon.
“Śāradvatīputra, there are also the bodhisattva great beings who, through first setting their minds on enlightenment, become absorbed in the yogic practice of the perfection of wisdom, and who, accompanied by many hundred thousand one hundred million billion bodhisattvas, also move from buddhafield to buddhafield together with them in order to behold the blessed lord buddhas, to bring beings to maturity, and to refine the buddhafields.
“Śāradvatīputra, there are also bodhisattva great beings who practice the perfection of wisdom, and who have attained the four concentrations, have attained the four immeasurables, and have attained the four formless absorptions. They play in many ways with these meditative concentrations, immeasurable attitudes, and formless absorptions. 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 cessation absorption. Having arisen from that cessation absorption, they become absorbed in the second meditative concentration. Having arisen from that second meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the third meditative concentration. Having arisen from that third meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the fourth meditative concentration. Having arisen from that fourth meditative concentration, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of infinite space. Having arisen from that sphere of infinite space, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of infinite consciousness. Having arisen from that infinite consciousness, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of nothing-at-all. Having arisen from that sphere of nothing-at-all, they become absorbed in the cessation absorption. Having arisen from that cessation absorption, they become absorbed in the sphere of neither perception nor nonperception. And, having arisen from that sphere of neither perception nor nonperception, they become absorbed in the cessation absorption.
“Śāradvatīputra, those bodhisattva great beings thus practicing the perfection of wisdom with skillful means again and again press down on235 and become absorbed in those meditative concentrations, immeasurable attitudes, meditative stabilities, and absorptions.