Perfection of Wisdom in Eight Thousand Lines

Then it occurred to Śakra, powerful lord of the gods, “Blessed One, those noble sons or daughters who come even within earshot of this transcendent state of wisdom will have served the former conquerors, planted the roots of virtue under numerous buddhas, and have been accepted by virtuous friends. So, Blessed One, what more needs to be said about those noble sons or daughters who take in the transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. By taking it in, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, and reciting it, they will be training to attain the actual nature, progressing to attain the actual nature, and engaging in meditation to attain the actual nature.⁶³⁹ Such noble sons and daughters will have not merely a small root of virtue. They will come to closely attend numerous buddhas.⁶⁴⁰ They will ask the blessed buddhas about this very transcendent state of wisdom and fully pursue their questions with them about it.⁶⁴¹ Also, having already listened to this transcendent state of wisdom in the presence of the previous worthy, perfectly and completely awakened tathāgatas, they will listen to it again at that time. And after doing so, they will take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, and recite it. They will also train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature. In this respect, these noble sons or daughters should be understood as having planted the roots of virtue under numerous buddhas. When this very profound transcendent state of wisdom is being discussed, taught, expounded, explained, and recited, they will not become deflated, depressed, dejected, or sunk in despondency, and their mental attitudes will not become discouraged, shattered, frightened, terrified, or stricken with terror.”

Then the venerable Śāriputra knew in his mind the mental ruminations of Śakra, powerful lord of the gods, and addressed the Blessed One: “O Blessed One, when this very profound transcendent state of wisdom is being discussed, taught, and expounded, a noble son or daughter has intense faith in it, deep belief in it, firm conviction in it, a clear mindset that trusts in it, and develops the proper mindset for awakening. If so, he or she will take in the transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature. Anyone who does so in this way is to be considered a bodhisattva great being beyond regressing. Why is that? Because, Blessed One, the transcendent state of wisdom is profound, and, Blessed One, to have such firm conviction in this very transcendent state of wisdom would be impossible if someone had inadequate roots of virtue, had not asked about it, had not previously heard it, and had not previously gone about life in the presence of the blessed buddhas. However, if a noble son or daughter were to have no conviction in it, were to have no understanding of it, and were to consider it something to be rejected, then they would also have to have previously rejected this profound transcendent state of wisdom while it was being discussed. Why is that? It is simply because, Blessed One, to have firm conviction in this profound transcendent state of wisdom would be impossible for anyone who did not previously go about life in it, because their roots of virtue would be limited. Furthermore, those who are rejecting this profound transcendent state of wisdom now as it is being discussed in this way should be understood to have rejected this profound transcendent state of wisdom in the past. This is because when this profound transcendent state of wisdom is being discussed, they have no faith in it, no acceptance of it, no predilection for it, no appetite for it, no verve in it, no care for it, and no firm conviction in it,⁶⁴² as a result of their previously not having asked any blessed buddhas or their disciples about it, or having pursued with them their questions until they were fully addressed.”

Then Śakra, powerful lord of the gods, said to the venerable Śāriputra, “Noble Śāriputra, this transcendent state of wisdom is profound. It is not at all surprising that any bodhisattva great being who has not previously gone about life in this profound transcendent state of wisdom would not have conviction in it, when it is being taught.”

Next, Śakra, powerful lord of the gods, said to the Blessed One, “O Blessed One, I pay homage to the transcendent state of wisdom. Blessed One, anyone paying homage to the transcendent state of wisdom is paying homage to the knowing of someone who has complete knowing.”

“That is true, Kauśika, that is true,” said the Blessed One. “Kauśika, anyone paying homage to the transcendent state of wisdom is paying homage to the knowing of someone who has complete knowing. Why is this true? Because, Kauśika, the state of complete knowing belonging to the blessed buddhas is born from the transcendent state of wisdom, and the transcendent state of wisdom is manifested again as something born from the knowing of someone who has complete knowing.⁶⁴³ Thus, a bodhisattva great being should go about life in the transcendent state of wisdom. As such, a bodhisattva great being should dwell in the transcendent state of wisdom, progress in the transcendent state of wisdom, and engage in meditation in the transcendent state of wisdom.”⁶⁴⁴

Then Śakra, powerful lord of the gods, asked the Blessed One, “When going about life in the transcendent state of wisdom, how does a bodhisattva great being dwell in the transcendent state of wisdom? When going about life in the transcendent state of wisdom, how does a bodhisattva great being engage in meditation in the transcendent state of wisdom?”

At this, the Blessed One said to Śakra, powerful lord of the gods, “Good, Kauśika, good. It is indeed good that you think to ask the worthy, perfectly and completely awakened Tathāgata this and to fully pursue such questions regarding the meaning here. The miraculous power of the Buddha has given rise even to this illumination of yours.

“Here, Kauśika, when going about life in the transcendent state of wisdom, a bodhisattva great being neither dwells on physical forms nor the notion of physical forms. Kauśika, since a bodhisattva great being neither dwells on physical forms nor the notion of physical forms, he or she does not engage in meditation on physical forms.⁶⁴⁵ The same is true for feelings, conceptions, and conditioning factors. Kauśika, since a bodhisattva great being neither dwells on consciousness nor the notion of consciousness, he or she does not engage in meditation on consciousness.

“Here, Kauśika, a bodhisattva great being does not meditate upon the notion of physical forms. Since a bodhisattva great being does not meditate upon the notion of physical forms, he or she does not dwell on physical forms. The same is true of feelings, conceptions, and conditioning factors. A bodhisattva great being does not meditate upon the notion of consciousness. Since a bodhisattva great being does not meditate upon the notion of consciousness, he or she does not dwell on the notion of consciousness. In this way, a bodhisattva great being dwells and engages in meditation in the transcendent state of wisdom.”

Then the venerable Śāriputra said to the Blessed One, “O Blessed One, this transcendent state of wisdom is profound. Blessed One, this transcendent state of wisdom is difficult to fathom. Blessed One, this transcendent state of wisdom is difficult to grasp intellectually. Blessed One, this transcendent state of wisdom is beyond measure.”

“It is true, Śāriputra, it is true,” said the Blessed One. “Śāriputra, a bodhisattva great being does not dwell on the notion that physical forms are profound. Śāriputra, since a bodhisattva great being does not dwell on the notion that physical forms are profound, he or she engages in meditation on physical forms. The same is true of notions that feelings, conceptions, or conditioning factors are profound. Śāriputra, a bodhisattva great being does not dwell on the notion that consciousness is profound. Śāriputra, since a bodhisattva great being does not dwell on the notion that consciousness is profound, he or she engages in meditation on consciousness.

“Śāriputra, a bodhisattva great being does not engage in meditation on the notion that physical forms are profound. Śāriputra, since a bodhisattva great being does not engage in meditation on the notion that physical forms are profound, he or she does not dwell on the notion that physical forms are profound. The same is true of notions that feelings, conceptions, or conditioning factors are profound. Śāriputra, a bodhisattva great being does not engage in meditation on the notion that consciousness is profound. Śāriputra, since a bodhisattva great being does not engage in meditation on the notion that consciousness is profound, he or she does not dwell on the notion that consciousness is profound.”

At this, the venerable Śāriputra said to the Blessed One, “Blessed One, the profound transcendent state of wisdom should be discussed before a bodhisattva great being beyond regressing who is foreordained for awakening. Why so? Because, Blessed One, he or she will not become worried, doubtful, or confused about it, and contest it.”

Then Śakra, powerful lord of the gods, asked the venerable Śāriputra, “Noble Śāriputra, if this profound transcendent state of wisdom were discussed instead before a bodhisattva great being not yet foreordained for awakening, what fault might there be?”⁶⁴⁶

At this, the venerable Śāriputra said to Śakra, powerful lord of the gods, “Kauśika, just for any unforeordained bodhisattva great being who receives this transcendent state of wisdom to be in its presence, to pay it obeisance, to attend to it respectfully, and to listen to it, he or she can be understood, Kauśika, to have already come a long way, to have traveled the path a long time, and to have completely matured his or her roots of virtue. So, once that bodhisattva great being hears it, he or she will not be frightened, terrified, or stricken with terror.⁶⁴⁷ Furthermore, he or she will receive the foreordination for unsurpassed, perfect awakening not long afterward, so his or her foreordination can be regarded as close at hand. That is to say, he or she will be foreordained for unsurpassed, perfect awakening, at the very least, during the time of the next one, two, or three worthy, perfectly and completely awakened tathāgatas. Moreover, that bodhisattva great being will please those worthy, perfectly and completely awakened tathāgatas, and not displease them. So, his or her being in the presence of the tathāgatas will bear fruit in terms of foreordination; he or she will receive the foreordination for unsurpassed, perfect awakening through his or her being in the presence of the tathāgatas. Also, to be in the presence of the tathāgatas, to pay them obeisance, to attend them respectfully, and to serve them until becoming foreordained for unsurpassed, perfect awakening will also continue to bear fruit until he or she has realized unsurpassed, perfect awakening.”

At this, the venerable Śāriputra said to the Blessed One, “Blessed One, any bodhisattva great being who receives this transcendent state of wisdom to be in its presence, to pay it obeisance, to attend to it respectfully, and to listen to it can be understood, Blessed One, to have already come a long way, to have traveled the path a long time, and to have completely matured his or her roots of virtue. But how much more could be said, Blessed One, about a bodhisattva great being who not only listens to it, but also takes it in, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, and recites it.”

Then the Blessed One said to Śāriputra, “That is true, Śāriputra. That is true. Śāriputra, any bodhisattva great being who receives this transcendent state of wisdom to be in its presence, to pay it obeisance, to attend to it respectfully, and to listen to it can be understood, Śāriputra, to have already come a long way, to have traveled the path a long time, and to have completely matured his or her roots of virtue. But how much more could be said, Śāriputra, about a bodhisattva great being who, after listening to it, takes it in, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, and recites it.”

Then Śāriputra said to the Blessed One, “Blessed One, I find myself illuminated by this point. Sugata, I find myself illuminated to illustrate this point with the following examples or analogies.

“To illustrate the point, Blessed One, if, for example, it should be known that any noble son or daughter on the bodhisattva path who sits down at the epicenter of awakening‍—even in a dream‍—is close to realizing unsurpassed, perfect awakening, then the very same should be known, Blessed One, about a noble son or daughter who obtains this profound transcendent state of wisdom to be in its presence, to pay obeisance to it, to attend to it respectfully, and to listen to it. How much more could be said about a bodhisattva great being who, after listening to it, takes it in, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, and recites it. Blessed One, such a person on the bodhisattva path should be understood to have come a long way and to have traveled the path a long time. Such a person on the bodhisattva path is close to foreordination. The blessed buddhas will, in the future, foreordain him or her as a bodhisattva great being who will realize unsurpassed, perfect awakening. This being so, any bodhisattva great being who takes rebirth, at the very least, to be in the presence of this profound transcendent state of wisdom should be understood to have traveled the path a long time and to have completely matured roots of virtue. How much more could be said, Blessed One, about a bodhisattva great being who, after listening to it, takes it in, keeps it in mind, chants it, masters it, passes it on, teaches it, expounds it, explains it, and recites it. Why is this so? Blessed One, those other beings are disposed by their accumulation of negative karmic deeds conducive, for the most part, toward the destruction of the Dharma. As such, they will, for the most part, have mindsets that are agitated and resistant toward this profound transcendent state of wisdom.⁶⁴⁸ Not having accumulated the roots of virtue for the most part, they neither approach nor trust in the pinnacle of reality. However, Blessed One, if their mindsets, for the most part, are approaching and trusting in the pinnacle of reality, they should be recognized as noble sons or daughters who have accumulated the roots of virtue and accumulated them well.⁶⁴⁹

“To illustrate the point, Blessed One, suppose, as an analogy, a man were to emerge from within a forest one, two, three, four, five, or ten thousand miles wide, and upon doing so, he were to see cowherds, shepherds, property lines, bunches of gardens, groves, or other telltale signs indicative of a village, a town, or a city. After seeing these telltale signs, he might take them to suggest that a village, a town, or a city is close at hand. And he might gain some assurance of his safety and feel he no longer needs to watch out for thieves. In the same way, Blessed One, a bodhisattva great being approaches this profound transcendent state of wisdom. Blessed One, he or she would know, ‘I am getting very close to unsurpassed, perfect awakening. It will not be long before I receive the foreordination for unsurpassed, perfect awakening.’ He or she also would never be frightened, terrified, or afraid of falling to the level of a disciple or solitary realizer. Why not? Because he or she would see the telltale signs, namely, that he or she is receiving this profound transcendent state of wisdom to be in its presence, to pay obeisance to it, to attend to it respectfully, and to listen to it.”

At this, the Blessed One said to the venerable Śāriputra, “It is so, Śāriputra. It is as you say. Śāriputra, please venture to illuminate the point even further, in the manner in which you are presently speaking and will continue to speak, due to the miraculous power of the Buddha.”

At this, the venerable Śāriputra said to the Blessed One, “To illustrate the point, Blessed One, suppose, as an analogy, that a certain man wants to see the ocean, and travels to see it. Wherever he is on the way to the ocean, when he sees either a tree or a mountain‍—or any sign of a tree or a mountain‍—he should know that the ocean must still be far away. But when he sees neither a tree nor a mountain‍—nor any sign of a tree or a mountain‍—he should know that the ocean is very close at hand. Why? The ocean lies down a gradual downhill slope, within which there are neither trees nor mountains, nor any sign of trees or mountains. So, even without seeing the ocean directly with his own eyes, he can still conclude that he is close to the ocean, or that it is not much farther from there. Likewise, Blessed One, when listening to this profound transcendent state of wisdom, a bodhisattva great being would sense that he or she is still close to unsurpassed, perfect awakening even without having been foreordained by the worthy, perfectly and completely awakened tathāgatas face to face. Why would he or she sense it? Because he or she is receiving the profound transcendent state of wisdom to be in its presence, to pay obeisance to it, to attend to it respectfully, and to listen to it.

“To illustrate the point, Blessed One, it is certainly the case that when spring arrives, various buds appear on the different trees whose leaves and flower blossoms have withered. When the new buds are appearing, the people on the Jambu continent see the telltale signs in the forests and become glad that it will not be long before forest flowers and fruits appear. Why are they glad? Because these telltale signs are appearing in the trees. In the same way, Blessed One, when any bodhisattva great being is receiving this profound transcendent state of wisdom to be in its presence, to pay obeisance to it, to attend to it respectfully, and to listen to it, he or she is approaching the profound transcendent state of wisdom. Since a bodhisattva great being is introduced to this profound transcendent state of wisdom only because of his or her previous roots of virtue, he or she should be understood to have roots of virtue that have completely matured. As witnesses to the previous buddha, the gods would become delighted, and, full of joy and satisfaction, would think, ‘These very same signs also led previous bodhisattva great beings to become foreordained for unsurpassed, perfect awakening. So it will definitely not be long before this particular bodhisattva great being receives foreordination for unsurpassed, perfect awakening.’

“To illustrate the point, Blessed One, suppose a certain pregnant woman feels a heaviness in her womb, her body is agitated, and she feels excessively fatigued.⁶⁵⁰ Suppose she does not feel like moving around very much. She barely eats. She gets very little rest or sleep. She speaks few words and is low in energy. She regularly feels pain and often finds herself crying aloud. She also does not feel like being physically intimate, as she also considers herself to be experiencing such physical discomforts on account of not previously paying proper heed when she indulged sexually, had intercourse, became engrossed in it, and did it repeatedly.⁶⁵¹ When such telltale signs occur, then just as one notices them, Blessed One, one would know for sure that it will not be long before she gives birth. In the same way, Blessed One, when a bodhisattva great being with completely matured roots of virtue approaches this profound transcendent state of wisdom to be in its presence, to pay obeisance to it, to attend to it respectfully, and to listen to it, and, after doing so, his or her mindset delights in it and develops the aspiration to attain the transcendent state of wisdom, then it should known for sure, Blessed One, that it will not be long before this bodhisattva great being receives the foreordination.”⁶⁵²

At this, the Blessed One said to Śāriputra, “Excellent, Śāriputra, excellent. Śāriputra, this illumination of yours is due to the miraculous power of the Buddha.”

Then the venerable Subhūti said to the Blessed One, “Blessed One, it is wonderful how well the worthy, perfectly and completely awakened Tathāgata supports these bodhisattva great beings, how well he protects them, and how well he provides for them.”⁶⁵³

The Blessed One said, “It is because, Subhūti, the bodhisattva great beings have practiced being sympathetic to the world, to bring many beings welfare and happiness.⁶⁵⁴ As a result of their sympathy for the welfare and happiness of both gods and humans, they have practiced sympathetically with a wish to realize unsurpassed, perfect awakening in order to benefit the great multitude of beings, and after doing so, to teach them the unsurpassed Dharma.”

Subhūti asked, “Blessed One, when a bodhisattva great being goes about life in this transcendent state of wisdom, how does he or she accomplish the cultivation of the transcendent state of wisdom?”

The Blessed One said, “If, Subhūti, while going about life in the transcendent state of wisdom, a bodhisattva great being does not identify any increase in physical forms, then he or she goes about life in the transcendent state of wisdom. The same is true of feelings, conceptions, and conditioning factors. And, if he or she does not identify any increase of consciousness, then he or she goes about life in the transcendent state of wisdom.

“If a bodhisattva great being does not identify any decrease in physical forms, then he or she goes about life in the transcendent state of wisdom. The same is true of feelings, conceptions, and conditioning factors. And, if he or she does not identify any decrease of consciousness, then he or she goes about life in the transcendent state of wisdom.

“If a bodhisattva great being does not identify any thing, then he or she goes about life in the transcendent state of wisdom. If he or she also does not identify even any nonthing, then he or she goes about life in the transcendent state of wisdom.⁶⁵⁵ In this way, he or she accomplishes the cultivation of the transcendent state of wisdom.”

Subhūti said, “Blessed One, what you are teaching is inconceivable.”

The Blessed One said, “This is because, Subhūti, physical forms are inconceivable. The same is true of feelings, conceptions, and conditioning factors. Consciousness is inconceivable. Subhūti, a bodhisattva great being does not even conceive of physical forms as inconceivable; he or she goes about life in the transcendent state of wisdom. He or she does the same with respect to feelings, conceptions, and conditioning factors. He or she does not even conceive of consciousness as inconceivable; he or she goes about life in the transcendent state of wisdom.”

At this, the venerable Śāriputra asked the Blessed One, “Blessed One, who will have firm conviction in such a profound transcendent state of wisdom?”

The Blessed One said, “Śāriputra, as someone who has gone about life in this transcendent state of wisdom, a bodhisattva great being will have firm conviction in this transcendent state of wisdom.”

The venerable Śāriputra asked, “Blessed One, how does a bodhisattva great being become ‘someone who has gone about that life’? How does he or she earn the designation ‘someone who has gone about that life’?”⁶⁵⁶

The Blessed One said, “Śāriputra, a bodhisattva great being at this level does not conceptualize the strengths. He or she does not conceptualize even the grounds for self-confidence.⁶⁵⁷ He or she does not conceptualize even the qualities of a buddha. He or she does not conceptualize even the state of complete knowing. Why not? Because, Śāriputra, the strengths are inconceivable. Even the grounds for self-confidence are also inconceivable. Even the qualities of a buddha are also inconceivable. Even the state of complete knowing is inconceivable. Thus, Śāriputra, a bodhisattva great being who has gone about that life does not go about life in any things; he or she goes about life in the transcendent state of wisdom. In this way, he or she is called ‘someone who has gone about that life.’ He or she earns the designation ‘someone who has gone about that life.’ ”

Then the venerable Subhūti said to the Blessed One, “Blessed One, the transcendent state of wisdom is profound. Blessed One, the transcendent state of wisdom is a treasure trove.⁶⁵⁸ Blessed One, the transcendent state of wisdom is a pure trove because of its space-like purity.⁶⁵⁹ Yet, Blessed One, surprisingly, numerous obstacles could arise for a noble son or daughter when taking in this transcendent state of wisdom, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, reciting it, and writing it out.”⁶⁶⁰

At this, the Blessed One said, “It is true, Subhūti. It is true that many obstacles could arise for a noble son or daughter when taking in this transcendent state of wisdom, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, reciting it, and writing it out. Why? Because, Subhūti, the pernicious Māra will put his energy into creating obstacles for that noble son or daughter when he or she is taking in this transcendent state of wisdom, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, reciting it, and writing it out. In response to that, if a noble son or daughter can write out this transcendent state of wisdom quickly, in, say, one, two, or three months, then he or she should do nothing but write it out. If a noble son or daughter must write it out over the course of a year or longer than that, then, even in that case, Subhūti, he or she should still do nothing but write it out. Why so? Because, Subhūti, it is the case that such truly precious things invite numerous obstacles.”

At this, the venerable Subhūti said to the Blessed One, “Blessed One, when this transcendent state of wisdom is being taken in, kept in mind, chanted, mastered, passed on, taught, expounded, explained, recited, and written out, the pernicious Māra will put his energy and effort into creating obstacles in many ways.”

“Nevertheless, Subhūti,” said the Blessed One, “the pernicious Māra will make efforts, but he has no power to create obstacles for any bodhisattva great being who commits him- or herself at once to the task without breaks from beginning to end.”⁶⁶¹

Then the venerable Śāriputra said to the Blessed One, “Blessed One, when the pernicious Māra exerts himself in creating obstacles for the noble son or daughter taking in this transcendent state of wisdom, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, reciting it, and writing it out, then how can these noble sons and daughters, at this very moment, take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out? Also, whose miraculous power will allow these noble sons and daughters to take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out?”

At this, the Blessed One said to Śāriputra, “Śāriputra, it is due to the miraculous power of the blessed ones, the worthy, perfectly and completely awakened tathāgatas, that these noble sons and daughters are able to take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, as they train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature. How so? Because, Śāriputra, this is the true nature of things. Those blessed buddhas‍—who are residing, continuing to abide, and thriving in immeasurable and innumerable world systems‍—will bear in mind and support anyone taking in this transcendent state of wisdom, keeping it in mind, chanting it, mastering it, passing it on, teaching it, expounding it, explaining it, reciting it, and writing it out.⁶⁶²

“As such, those blessed buddhas will bear in mind and support these noble sons or daughters here who take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, as they train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature. Indeed, Śāriputra, those noble sons or daughters borne in mind and supported by the buddhas will encounter no obstacles.”

At this, Śāriputra said to the Blessed One, “Blessed One, all these bodhisattva great beings who, in the future, listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, as they train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature, will listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, as they train to attain the actual nature, progress to attain the actual nature, engage in meditation to attain the actual nature, and actually accomplish it in this way by virtue of a buddha’s miraculous power, blessings, and support.”

At this, the Blessed One said to the venerable Śāriputra, “That is true, Śāriputra, that is true. By virtue of a buddha’s miraculous power, blessings, and support, all those bodhisattva great beings will listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, as they train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature. Śāriputra, they will be perceived by the Tathāgata. Śāriputra, they will be influenced miraculously by the Tathāgata. Śāriputra, they will be seen by the Tathāgata. Śāriputra, they will be watched over by the Tathāgata with the eye of a buddha.

“After those bodhisattva great beings have listened to this transcendent state of wisdom, taken it in, kept it in mind, chanted it, mastered it, passed it on, taught it, expounded it, explained it, recited it, and written it out, as they trained to attain the actual nature, progressed to attain the actual nature, and engaged in meditation to attain the actual nature, they will approach unsurpassed, perfect awakening, and abide by the actual nature for the sake of unsurpassed, perfect awakening.⁶⁶³

“Śāriputra, even those bodhisattva great beings who take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, but who, after writing it out, do not train to attain the actual nature, do not train to progress to attain the actual nature, do not engage in meditation to attain the actual nature, and do not abide by the actual nature for the sake of unsurpassed, perfect awakening, will be perceived by the Tathāgata. Śāriputra, they will be influenced miraculously by the Tathāgata. Śāriputra, they will be seen by the Tathāgata. Śāriputra, they will be watched over by the Tathāgata with the eye of a buddha. Also, Śāriputra, their toil and mental exertion will be extremely effective, extremely beneficial, extremely fruitful, and extremely rewarding.⁶⁶⁴ How could this be so? It is because the transcendent state of wisdom is intimately connected with the ultimate reality of everything, so sentient beings who attend to it gain insight into reality as-it-is.⁶⁶⁵

“Furthermore, Śāriputra, after the Tathāgata passes into nirvāṇa‍—when the fresh essence of his Dharma and Vinaya has been obtained in the period before the time when the genuine Dharma disappears‍—these scriptures associated with the six transcendent states will spread in the south, then spread from the south farther to the east, and then from the east farther to the north.⁶⁶⁶ Śāriputra, the Tathāgata will bear in mind those noble sons and daughters. At that time, they will take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, or at least write it out and make it into a book. Śāriputra, they will be perceived by the Tathāgata. Śāriputra, they are influenced miraculously by the Tathāgata. Śāriputra, they are seen by the Tathāgata. Śāriputra, they are watched over by the Tathāgata with the eye of a buddha.

Śāriputra asked, “At that time, will this transcendent state of wisdom also become widespread in the northern part of the northern region?”

The Blessed One said, “Śāriputra, those bodhisattva great beings in the northern part of the northern region who hear this profound transcendent state of wisdom and engage in meditation in it will make it widespread. Śāriputra, if they listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, as they train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature, then they should be understood to have traveled the path a long time.”

Śāriputra asked, “Blessed One, how many bodhisattva great beings will there be in the northern part of the northern region? Will there be many or few bodhisattva great beings who listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, as they train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature?”

The Blessed One said, “Śāriputra, there will be many, a great many bodhisattva great beings in the north, that is, in the northern part of the northern region.⁶⁶⁷ Nevertheless, Śāriputra, few among the many bodhisattva great beings will also listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out, as they train to attain the actual nature, progress to attain the actual nature, and engage in meditation to attain the actual nature. And, there will be few who, as this transcendent state of wisdom is being spoken of, will not become deflated, depressed, dejected, or sunk in despondency, and whose mental attitude will not become discouraged, shattered, frightened, terrified, or stricken with terror. These few bodhisattva great beings will be known as having traveled the path for a long time. They will have followed the previous worthy, perfectly and completely awakened tathāgatas, asked them questions, made further inquiries of them, and fully pursued their questions with them. Also, those noble sons and daughters on the bodhisattva path will have venerated the previous worthy, perfectly and completely awakened tathāgatas. They will become perfect in the ethical disciplines, and will bring many people benefit originating specifically from my very own unsurpassed awakening.⁶⁶⁸ How will this be so?⁶⁶⁹ I myself have given these noble sons and daughters this very teaching on the state of complete knowing, so that even in future lives they will do the practices connected with the state of complete knowing‍—that is to say, connected with the transcendent state of wisdom‍—and they themselves will present and be zealous about this very teaching, which specifically concerns unsurpassed, perfect awakening.⁶⁷⁰ Also, insofar as they will be perfectly resolved and focused on those practices in this transcendent state of wisdom, they will not be able to be broken even by Māra.⁶⁷¹ So, how could they be liable to be broken by any other beings, especially, because of their aspirations or mantras?⁶⁷² Why are they not liable? Because of their strong and steady drive toward unsurpassed, perfect awakening, those noble sons and daughters will hear this transcendent state of wisdom and gain extraordinary enthusiasm, trust, and delight in it.⁶⁷³ Also, for many people, they will plant the roots of virtue, specifically those of unsurpassed, perfect awakening. How so? Because, face to face with me in my presence, those sons and daughters previously uttered the following vow: ‘We will practice the bodhisattva’s way of going about life to help many beings‍—many hundreds, many thousands, many hundreds of thousands, many millions, many billions, many trillions, and many quadrillions of beings‍—set out for unsurpassed, perfect awakening, practice toward it, see it accurately, be inspired by it, rejoice in it, prevail in it, and become established in it.⁶⁷⁴ We will also help them not to regress from it.’ How so? Śāriputra, in my mind, I gazed into the hearts of those noble sons and daughters on the bodhisattva path and rejoiced in the vow that they uttered, namely: ‘We will practice the bodhisattva’s way of going about life to help many beings‍—many hundreds, many thousands, many hundreds of thousands, many millions, many billions, many trillions, and many quadrillions of beings‍—set out for unsurpassed, perfect awakening, practice toward it, see it accurately, be inspired by it, rejoice in it, prevail in it, and become established in it. We will also help them not to regress from it.’ In this way, those noble sons and daughters will come to have extraordinarily firm conviction,⁶⁷⁵ because of which they will also set their minds on transferring themselves to other buddhafields. In those buddhafields, wherever the worthy, perfectly and completely awakened tathāgatas teach the Dharma, they will listen extensively to this profound transcendent state of wisdom again in the presence of the worthy, perfectly and completely awakened tathāgatas, face to face with them. Those noble sons and daughters will help many beings‍—many hundreds, many thousands, many hundreds of thousands, many millions, many billions, many trillions, and many quadrillions of beings‍—set out for unsurpassed, perfect awakening, practice in it, see it accurately, be inspired by it, rejoice in it, prevail in it, and become established in it.”

At this, the venerable Śāriputra said to the Blessed One, “It is wonderful, Blessed One, the extent to which there is nothing in the past, present, or future that the worthy, perfectly and completely awakened Tathāgata has not seen, not heard, not sensed, and not discerned. There is not any thing that he has not perceived, or any being’s activity that he has not discerned. For example, he has even perceived the activity of future bodhisattva great beings, who will wish for awakening, perfect the noble disposition, and apply themselves with heroic perseverance. He has perceived those who, at that time, will take in this transcendent state of wisdom, keep it in mind, chant it, master it, pass it on, teach it, expound it, explain it, recite it, and write it out. He has perceived those who, at that time, will make efforts in these six transcendent states to benefit beings. But he also has perceived that, among these noble sons and daughters seeking, searching, and striving for this profound transcendent state of wisdom, some striving bodhisattvas will attain this profound transcendent state of wisdom, some will not attain this profound transcendent state of wisdom, and some, even without striving, will attain this profound transcendent state of wisdom. What is the reason for this?”

When Śāriputra had spoken, the Blessed One said to him, “It is true, Śāriputra, it is true. There is nothing in the past, present, or future that the worthy, perfectly and completely awakened Tathāgata has not seen, not heard, not sensed, or not discerned. Also, it is true, Śāriputra, that in that time period some bodhisattvas, who are seeking this profound transcendent state of wisdom, searching for it, and striving for it, will attain this profound transcendent state of wisdom. It is true, Śāriputra, that even without seeking this profound transcendent state of wisdom, searching for it, and striving for it, some bodhisattvas will attain this profound transcendent state of wisdom. How could this be the case? It is because any bodhisattva great being who has sought and searched for this transcendent state of wisdom without forsaking the task in the past will come to attain this profound transcendent state of wisdom without seeking, searching, and striving for it, solely based on their former aspiration for the roots of virtue. Afterward, these scriptures and others that properly express this very transcendent state of wisdom will spontaneously come to those bodhisattvas, appear to them, and present themselves to them.⁶⁷⁶ Why is that? Śāriputra, it is simply the case that any bodhisattva great being who seeks and searches for this transcendent state of wisdom without forsaking the task will attain this transcendent state of wisdom, even after passing on to the next birth or passing on to yet another birth. And other scriptures connected to the transcendent state of wisdom will spontaneously come to him or her, appear to him or her, and present themselves to him or her.”

At this, the venerable Śāriputra asked the Blessed One, “O Blessed One, will these very same collections of scriptures connected with the six transcendent states spontaneously appear to those noble sons and daughters, and present themselves to them, but not to others?”

The Blessed One said, “Śāriputra, those and others too‍—which will be profound collections of scriptures‍—will spontaneously appear to those noble sons and daughters, and will spontaneously present themselves to them. Why is that? Śāriputra, it is simply the case that if those bodhisattva great beings help others set out for unsurpassed, perfect awakening, practice toward it, see it accurately, be inspired by it, rejoice in it, prevail in it, become established in it, become beyond regressing, and train in that themselves, then, Śāriputra, when they pass on to the next birth, those very profound collections of scriptures‍—connected with freedom from mental perception, with emptiness, and with the six transcendent states‍—will spontaneously come to them, appear to them, and present themselves to them.”

This ends the chapter “Extolling the Positive Qualities of Recollection,” the tenth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”