“Blessed Lord, what is the refined eye of divine clairvoyance of bodhisattva great beings?”
“Śāradvatīputra,” replied the Blessed One, “bodhisattvas cognize all within range of249 the divine clairvoyance of the gods of the Cāturmahārājika realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Trayastriṃśa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Yāma realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Tuṣita realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Nirmāṇarati realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Paranirmitavaśavartin realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahmakāyika realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahmapurohita realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Brahmapārṣadya realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Mahābrahmā realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Ābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttābha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇābha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Ābhāsvara realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Śubha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttaśubha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇaśubha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Śubhakṛtsna realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Vṛha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Parīttavṛha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Apramāṇavṛha realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Vṛhatphala realm. Bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Avṛha realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Atapa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Sudṛśa realm; bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Sudarśana realm; and bodhisattvas cognize all within range of the divine clairvoyance of the gods of the Akaniṣṭha realm.
“Śāradvatīputra, the gods of the Cāturmahārājika realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Trayastriṃśa realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Yāma realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Tuṣita realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Nirmāṇarati realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Paranirmitavaśavartin realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Brahmakāyika realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Brahmapurohita realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Brahmapārṣadya realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Mahābrahmā realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Ābha realm; the gods of the Parīttābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Parīttābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇābha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Ābhāsvara realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Śubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Parīttaśubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇaśubha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Śubhakṛtsna realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Vṛha realm; the gods of the Parīttavṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Apramāṇavṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Vṛhatphala realm do not cognize the divine clairvoyance of those bodhisattva great beings. The gods of the Avṛha realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Atapa realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Sudṛśa realm do not cognize the divine clairvoyance of those bodhisattva great beings; the gods of the Sudarśana realm do not cognize the divine clairvoyance of those bodhisattva great beings; and the gods of the Akaniṣṭha realm do not cognize the divine clairvoyance of those bodhisattva great beings.
“With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā.
“With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā. With their divine clairvoyance, bodhisattva great beings cognize the deaths and rebirths of beings in the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā.
“This, Śāradvatīputra, is the refined eye of divine clairvoyance of bodhisattva great beings.”
“What, Blessed Lord, is the refined eye of wisdom of bodhisattva great beings?” asked Śāradvatīputra.
“Śāradvatīputra,” replied the Blessed One, “with their refined eye of wisdom, there is nothing at all—conditioned or unconditioned, virtuous or nonvirtuous, basically unethical or not basically unethical, defiled or purified, mundane or supramundane, contaminated or uncontaminated—that bodhisattva great beings do not cognize. There is no phenomenon at all that bodhisattva great beings with their eye of wisdom have not seen, or have not heard, or of which they have not been aware, or which they have not comprehended. This, Śāradvatīputra, is the refined eye of wisdom of bodhisattva great beings.”
“What, Blessed Lord, is the bodhisattva great beings’ refined eye of the Dharma?” asked Śāradvatīputra.
The Blessed One replied, “Here, Śāradvatīputra, with their refined eye of the Dharma, bodhisattva great beings know, ‘These persons are followers on account of faith; these persons are followers on account of Dharma.
“ ‘These persons dwell in emptiness, and the five faculties of these persons will arise through the emptiness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake the three fetters—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.
“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.
“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.
“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.
“ ‘These persons dwell in signlessness, and the five faculties of these persons will arise through the signlessness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake the three fetters—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.
“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.
“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.
“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.
“ ‘These persons dwell in wishlessness, and the five faculties of these persons will arise through the wishlessness gateway to liberation. They will acquire the immediately preceding meditative stability by means of these five faculties, cause the knowledge and seeing of liberation to arise through the immediately preceding meditative stability, and on account of the knowledge and seeing of liberation will forsake the three fetters—the view of the perishable composites, doubt, and a sense of moral and ascetic supremacy. These persons are said to be those who have entered the stream.
“ ‘They attain the path of meditation and wear down attachment to sense objects and malice. These persons are once-returners.
“ ‘Through further cultivation on just that path, they thoroughly abandon attachment to sense objects and malice. These persons are non-returners.
“ ‘Through further cultivation on just that path, they thoroughly forsake attachment to the realm of forms, attachment to the realm of formlessness, ignorance, pride, and gross mental excitement. These persons are arhats.’
“This, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.
“Moreover, Śāradvatīputra, bodhisattva great beings know250 that those who have understood that everything subject to origination, whatever it is, is subject to cessation will acquire the five faculties of faith and so on. This, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.
“Moreover, Śāradvatīputra, with their eye of the Dharma, bodhisattva great beings know, ‘These bodhisattva great beings, having first set their mind on enlightenment, practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom, and with those as the cause gain the faculty of faith and the faculty of perseverance. With skillful means they intentionally appropriate a body,
“ ‘These bodhisattva great beings, steadfast on account of the roots of virtuous actions, are reborn into great and lofty royal families; are reborn into great and lofty priestly families; are reborn into great and lofty householder families; are reborn among the gods of the Cāturmahārājika realm; are reborn among the gods of the Trayastriṃśa realm; are reborn among the gods of the Yāma realm; are reborn among the gods of the Tuṣita realm; are reborn among the gods of the Nirmāṇarati realm; and are reborn among the gods of the Paranirmitavaśavartin realm. Abiding in those realms, they will bring beings to maturity, make available to those beings all their requirements for happiness, and they will refine the buddhafields, please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They will not fall to the level of the śrāvakas or to the level of the pratyekabuddhas. These bodhisattva great beings will be irreversible up until they have fully awakened to unsurpassed, perfect, complete enlightenment.
“This too, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.
“Moreover, Śāradvatīputra, bodhisattva great beings know, ‘These bodhisattva great beings have been predicted to reach unsurpassed, perfect, complete enlightenment; these have not been predicted. These are definite; these are indefinite. These will be predicted; these will not be predicted. These are irreversible because they have attained the faculties, but those are not irreversible because they have not attained the faculties. These have perfected the extrasensory powers, while those have not perfected the extrasensory powers.
“ ‘These bodhisattva great beings with their perfected extrasensory powers proceed to the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them.
“ ‘They proceed to the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems in the direction of the nadir, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them. They proceed to the world systems in the direction of the zenith, numerous as the grains of sand of the river Gaṅgā, and please the tathāgatas, arhats, and perfectly complete buddhas, and serve, respect, honor, and worship them.
“ ‘These will attain the extrasensory powers, and those will not attain the extrasensory powers. These have attained the forbearance,251 and those have not attained the forbearance. These have attained the faculties, and those have not attained the faculties. The buddhafields of these bodhisattva great beings will be utterly pure and the buddhafields of those bodhisattva great beings will not be utterly pure. These bodhisattva great beings have the great aspiration and those bodhisattva great beings do not have the great aspiration.252 These have brought beings to maturity, and those have not brought beings to maturity.
“ ‘These bodhisattva great beings are praised by the blessed lord buddhas, throughout the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, and those are not praised. These bodhisattva great beings will stand alongside253 the blessed lord buddhas, and those will not stand alongside them. Having attained enlightenment, the lifespan of these bodhisattva great beings will be infinite, and the lifespan of those will be finite. The luminosity, voice, and community of monks of these bodhisattva great beings will be immeasurable, while of those they will be measurable. These bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, will have a community of bodhisattvas, and those will not. These will engage in austerities, and those will not engage in them. These are in their final rebirth,254 and those are not in their final rebirth. These will sit upon the seat of enlightenment, and those will not sit there. These bodhisattva great beings will not face Māras, and those will face Māras.’
“Like this, then, Śāradvatīputra, is the bodhisattva great beings’ refined eye of the Dharma.”
Śāradvatīputra then asked, “Blessed Lord, what is the bodhisattva great beings’ refined eye of the buddhas?”
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings, after the mind of 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, endowed with the four fearlessnesses, endowed with the four kinds of exact knowledge, endowed with the eighteen distinct qualities of the buddhas, endowed with great loving kindness, endowed with great compassion, endowed with great empathetic joy, endowed with great equanimity, and endowed with the unobscured liberation of the buddhas.
“This is their eye. Endowed with that eye, there is nothing at all that bodhisattva great beings do not see, do not hear, do not know, or do not comprehend. This, Śāradvatīputra, is the refined eye of the buddhas of the bodhisattva great beings who have fully awakened to unsurpassed, perfect, complete enlightenment.
“Śāradvatīputra, bodhisattva great beings who wish to refine and who want 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, no attributes of the pratyekabuddhas, no attributes of the bodhisattvas, and no attributes of the buddhas that are not gathered in the six perfections—all are. 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 generates255 the five eyes. Bodhisattva great beings who train in those five eyes will fully awaken to unsurpassed, perfect, complete enlightenment.
“Śāradvatīputra, bodhisattva great beings who practice this perfection of wisdom acquire perfection in the extrasensory powers and experience256 many facets of miraculous ability. They may even cause this mighty earth to shake. They can be one and become many. They can be many and become one. They can also experience themselves as appearing and as disappearing. With their body unobstructed they go right through walls, right through enclosures, and right through mountains, as they would through the sky. They can also move through space, sitting with their legs crossed, like a bird on the wing. They also emerge up onto the earth and sink down into it, as they would do 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 big bonfire.
“However miraculous, powerful, and mighty the sun and the moon might be, they can stroke them with their hands, extending their power, up to Brahmaloka, with their physical bodies. Yet, they do not give rise to conceit on account of such miraculous abilities. If you ask why, it is because those abilities are essentially empty, essentially void, and essentially nonarising, so they do not apprehend those miraculous abilities on the basis of which they might give rise to conceit.
“Apart from focusing on omniscience, they do not entertain even just the thought of a miraculous ability or of manifesting a miraculous ability. Śāradvatīputra, 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 divine sensory element of the ears, which surpasses that of human beings, they can hear the voices of gods and humans. However, they do not give rise to conceit on account of that divine sensory element of the ears, thinking, ‘I can hear voices,’ because they do not apprehend them as ears and voices because they are essentially empty, essentially void, and essentially nonarising. Apart from focusing on omniscience, they do not entertain even just the thought of a divine sensory element of the ears. Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they accomplish the knowledge of the extrasensory power through which the divine sensory element of the ears is realized.
“They can correctly cognize with their own minds the minds of other beings and the minds of other persons, exactly as they are. They correctly cognize greedy minds as greedy minds, and they correctly cognize minds free from desire as minds free from desire. They correctly cognize minds with hatred as minds with hatred, and they correctly cognize minds free from hatred as minds free from hatred. They correctly cognize minds with delusion as minds with delusion, and they correctly cognize minds free from delusion as minds free from delusion. They correctly cognize minds with craving as minds with craving, and they correctly cognize minds free from craving as minds free from craving. They correctly cognize minds with grasping as minds with grasping, and they correctly cognize minds free from grasping as minds free from grasping. They correctly cognize minds that are composed as minds that are composed, and they correctly cognize minds that are distracted as minds that are distracted. They correctly cognize minds that are circumscribed as minds that are circumscribed, and they correctly cognize minds that are expanded as minds that are expanded. They correctly cognize minds that are broad as minds that are broad.257
“They correctly cognize minds that have gotten bigger258 as minds that have gotten bigger, and they correctly cognize minds that are unlimited as minds that are unlimited. They correctly cognize minds that are in absorption as minds that are in absorption, and they correctly cognize minds that are not in absorption as minds that are not in absorption. They correctly cognize minds that are liberated as minds that are liberated, and they correctly cognize minds that are unliberated as minds that are unliberated. They correctly cognize minds that are contaminated as minds that are contaminated, and they correctly cognize minds that are uncontaminated as minds that are uncontaminated. They correctly cognize minds with a blemish as minds with a blemish, and they correctly cognize minds without a blemish as minds without a blemish. They correctly cognize minds that are surpassed as minds that are surpassed, and they correctly cognize minds that are unsurpassed as minds that are unsurpassed. Yet they do not give rise to conceit on account of this knowledge of other minds. It is thus, because the mind itself is inconceivable, so they do not give rise to the conceit ‘I know.’ Because it is essentially empty, essentially void, and essentially nonarising, they do not apprehend a mind on the basis of which they would give rise to conceit. Apart from focusing on omniscience, they do not entertain either the thought of knowing minds, or even just the thought of manifesting the knowing of minds. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they manifest knowledge of the extrasensory power through which the minds and conduct of all beings are realized.
“They manifest many facets of the knowledge of the extrasensory power through which the 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.
“They may recollect one day, or they may recollect anything from that up to a hundred days. They may recollect one month, or they may recollect anything from that up to a hundred months. They may recollect one year, or they may recollect anything from that up to a hundred years. They may recollect one eon, or they may recollect anything from that up to a hundred eons. They may recollect even many thousand eons. They may recollect even many hundred thousand eons. They may recollect even many hundreds of thousands of tens of millions of billions of eons.
“ ‘I was in such-and-such a place, named so-and-so, in such-and-such a lineage, with such-and-such a birth status, following such-and-such a diet, with an allotted lifespan of such-and-such a duration, living for such-and-such a length of time. Thus, having died there I was born in such-and-such places, up to, and having died there then I took birth here.’ In this way, they can recollect in many details their own past lives and those of others, along with the conditions, the reasons for them, and the bad they foretell.259 Yet, they do not give rise to conceit 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.’ It is thus because it is essentially empty, essentially void, and essentially nonarising, so they do not apprehend any knowledge on the basis of which they would give rise to conceit.
“Apart from focusing on omniscience, they do not entertain even just a thought directed toward knowledge that recollects anything. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the recollection of past lives is realized.
“They cognize through their refined divine eye of clairvoyance, which surpasses 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 vile, those who dwell in the lower realms, and those who dwell in blissful realms. They cognize, ‘These beings misconduct themselves physically, these misconduct themselves verbally, and these misconduct themselves mentally. 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 are endowed with noble conduct of the body. They are endowed with noble conduct of speech, and they are endowed with noble conduct of the mind. 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 cognize 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 conceit even on that account. That is because this eye is not an eye—it is inconceivable.
“They do not give rise to the conceit ‘I see.’ It is thus because it itself is essentially empty, essentially void, and essentially nonarising, so they do not apprehend an eye on the basis of which they would give rise to conceit. Apart from focusing on omniscience, they do not entertain even just a thought of a divine eye of clairvoyance, or of manifesting the divine eye of clairvoyance. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the divine eye of clairvoyance is realized.
“They manifest knowledge of the extrasensory power through which the cessation of contaminants is realized, and yet do not acquire the level of the śrāvakas or the level of the pratyekabuddhas. Nor do they see anything at all that would become unsurpassed, perfect, complete enlightenment.
“With that extrasensory power, having attained the vajra-like meditative stability, they abandon all the afflicted mental states and their connecting propensities. Yet they do not give rise to conceit even on account of that extrasensory power through which the cessation of contaminants is realized, because that knowledge is not knowledge—it is inconceivable. They do not give rise to the conceit ‘I know.’ It is thus because it itself is essentially empty, essentially void, and essentially nonarising, so they do not apprehend any such extrasensory power realizing knowledge of the extinction of contaminants, on the basis of which they would give rise to conceit. Apart from focusing on omniscience, they do not entertain even just a thought of a knowledge of the extinction of contaminants, or manifesting the knowledge of the extinction of contaminants.
“Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they will manifest knowledge of the extrasensory power through which the cessation of contaminants is realized.
“Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner and perfect the six extrasensory powers flourish through unsurpassed, perfect, complete enlightenment.
“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, 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.260
“Śāradvatīputra, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, 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, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, 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, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, 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, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, 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, there are also bodhisattva great beings who, when they practice the perfection of wisdom in that manner, 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. Therefore, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, 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 designated in relation to holding on to things. Ethical discipline is designated in relation to immorality. Tolerance is designated in relation to impatience. Perseverance is designated in relation to indolence. Meditative stability is designated in relation to lack of absorption. Wisdom is designated in relation to stupidity.
“They do not give rise to conceit, thinking, ‘I have crossed.’ They do not give rise to conceit, thinking, ‘I have not crossed.’ They do not give rise to conceit, thinking, ‘I am generous.’ They do not give rise to conceit, thinking, ‘I am not generous.’ They do not give rise to conceit, thinking, ‘I have ethical discipline.’ They do not give rise to conceit, thinking, ‘I have poor discipline.’ They do not give rise to conceit, thinking, ‘My tolerance is excellent.’ They do not give rise to conceit, thinking, ‘I am angry.’ They do not give rise to conceit, thinking, ‘I am persevering.’ They do not give rise to conceit, thinking, ‘I am indolent.’ They do not give rise to conceit, thinking, ‘I am absorbed in meditation.’ They do not give rise to conceit, thinking, ‘I am not absorbed in meditation.’ They do not give rise to conceit, thinking, ‘I am wise.’ They do not give rise to conceit, thinking, ‘I am stupid.’ They do not give rise to conceit, thinking, ‘I am reviled.’ They do not give rise to conceit, thinking, ‘I receive homage.’ They do not give rise to conceit, thinking, ‘I am being served.’ They do not give rise to conceit, thinking, ‘I am not being served.’
“If you ask why, Śāradvatīputra, it is because something that has not arisen does not give rise to conceit, thinking, ‘I am reviled.’ It does not give rise to conceit, thinking, ‘I receive homage.’ It does not give rise to conceit, thinking, ‘I am being served.’ It does not give rise to conceit, thinking, ‘I am not being served.’ If you ask why, Śāradvatīputra, it is because the perfection of wisdom cuts off the arising of all conceit.
“In this regard, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, whatever good qualities they possess are not found in any śrāvakas or pratyekabuddhas. When they have perfected those good qualities, they also bring beings to maturity, refine the buddhafields, and also attain all-aspect omniscience.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they set their minds, in regard to all beings, on the fact that they are the same, and having set their minds on the fact that all beings are the same, they will acquire sameness with respect to all phenomena. After they have acquired sameness with respect to all phenomena, they will establish all beings in sameness with respect to all phenomena. In this very life they become a pleasure to the blessed lord buddhas and dear261 to them; they also become a pleasure to all bodhisattvas, all śrāvakas, and all pratyekabuddhas and dear to them all. Wherever they are reborn, their eyes will never behold unpleasant sights. Their ears will not hear unpleasant sounds. 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, bodhisattva great beings practicing the perfection of wisdom in that manner are not lacking in what is necessary for unsurpassed, perfect, complete enlightenment.”
While this teaching of the perfection of wisdom was being revealed, three hundred monks presented as an offering to the Blessed One their outer robes being properly worn,262 and set their minds on unsurpassed, perfect, 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 toward the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, perfectly complete buddhas do not smile without reason or circumstances, what is the reason and what are the circumstances for your smile?”
The Blessed One said 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 as tathāgatas, arhats, perfectly complete buddhas named Mahāśrī.263 Having died here, they will be reborn in the buddhafield of the tathāgata, arhat, perfectly complete Buddha Akṣobhya.264 Sixty thousand gods who frequent the realm of desire will also set their minds on unsurpassed, perfect, complete enlightenment, and they will also please the tathāgata, arhat, perfectly complete Buddha Maitreya. Right there they will go forth to homelessness and adopt chaste conduct. The tathāgata Maitreya too will prophesy their unsurpassed, perfect, complete enlightenment.”
Then, through the power of the buddhas, the four assemblies who were present on that occasion beheld ten thousand buddhas in the eastern direction, beheld ten thousand buddhas in the southern direction, beheld ten thousand buddhas in the western direction, beheld ten thousand buddhas in the northern direction, beheld ten thousand buddhas in the intermediate northeastern direction, beheld ten thousand buddhas in the intermediate southeastern direction, beheld ten thousand buddhas in the intermediate southwestern direction, beheld ten thousand buddhas in the intermediate northwestern direction, beheld ten thousand buddhas in the direction of the nadir, and beheld ten thousand buddhas in the direction of the zenith.
Those attributes that are seen arrayed in the buddhafields of those blessed lord buddhas in those world systems are arrays of good qualities of buddhafields that are not seen in this world system of Patient Endurance. Ten thousand living beings in that assembly then made the following aspirational vow: “We should engage in the work that, when the work has been done, leads to our taking birth in those buddhafields.”265
Then the Blessed One, aware of the aspiration of those children of good families, 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 toward the Blessed One, bowed toward the Blessed One and asked, “Blessed Lord, since the tathāgatas, arhats, perfectly complete buddhas do not smile without reason and circumstances, what is the reason and what are the circumstances for your smile?”
The Blessed One then asked, “Ānanda, do you see these ten thousand living beings?”
“I see them, Blessed One,” he replied.
“Ānanda,” said the Blessed One, “when these ten thousand living beings have passed away from here, they will be reborn in those buddhafields and will never be separated from the tathāgatas, arhats, perfectly complete buddhas. In the future, they will all emerge in the world as tathāgatas, arhats, perfectly complete buddhas named Vyūharāja.”
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:
“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. Blessed Lord, this perfection of wisdom is the sacred perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the best perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the perfect perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the supreme perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the excellent perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the noble perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the unsurpassed perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the unrivaled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the unequaled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the perfection of bodhisattva great beings that is equal to the unequaled. Blessed Lord, this perfection of wisdom is the unparalleled perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the incomparable perfection of bodhisattva great beings. Blessed Lord, this perfection of wisdom is the bodhisattva great beings’ perfection of space.
“Blessed Lord, this perfection of wisdom of bodhisattva great beings is the emptiness of intrinsic defining characteristics. Blessed Lord, this perfection of wisdom of bodhisattva great beings is the emptiness of all phenomena. Blessed Lord, this perfection of wisdom of bodhisattva great beings is the emptiness of an essential nature of nonentities. Blessed Lord, this perfection of wisdom of bodhisattva great beings is the perfection of all attributes. Blessed Lord, this perfection of wisdom of bodhisattva great beings is endowed with all attributes. Blessed Lord, this, the perfection of wisdom, is the uncrushable266 perfection of bodhisattva great beings.
“Blessed Lord, bodhisattva great beings who practice this perfection of wisdom have bestowed, are bestowing, and will bestow a gift that is equal to the unequaled. On account of that,267 they have perfected, are perfecting, and will perfect generosity that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, 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. On account of that, they have perfected, are perfecting, and will perfect ethical discipline that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, 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. On account of that, they have perfected, are perfecting, and will perfect tolerance that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, 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. On account of that, they have perfected, are perfecting, and will perfect perseverance that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, complete enlightenment.
“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. On account of that, they have perfected, are perfecting, and will perfect meditative concentration that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, 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. On account of that, they have perfected, are perfecting, and will perfect wisdom that is equal to the unequaled. On account of that, they have acquired, are acquiring, and will acquire a physical form that is equal to the unequaled. On account of that, they have attained, are attaining, and will attain this dharma that is equal to the unequaled—unsurpassed, perfect, complete enlightenment.
“The Blessed Lord, too, through practicing just this perfection of wisdom also acquired physical forms equal to the unequaled; acquired feelings equal to the unequaled; acquired perceptions equal to the unequaled; acquired formative predispositions equal to the unequaled; and acquired consciousness equal to the unequaled. Having fully awakened to an enlightenment that is equal to the unequaled, you turned the wheel of the Dharma equal to the unequaled.