Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

“Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s diligent cultivation of the Meditation-Pāramitā and the Bodhisattva practices undertaken for the sake of living beings? Śāriputra, for the sake of living beings, the Bodhisattva-Mahāsattva diligently cultivates four kinds of meditation. What are the four? Śāriputra, when a Bodhisattva-Mahāsattva, by being apart from desire and apart from unwholesome states, with initial thought and sustained thought, joy and bliss born of seclusion. This is called the Bodhisattva abiding in the first complete meditation. Again, Śāriputra, when a Bodhisattva-Mahāsattva, having pacified applied thought and sustained thought, with an inwardly even and purified mind, with the mind inclined toward one-pointedness, without applied thought and without sustained thought, attains the joy and bliss born of concentration, this is called the Bodhisattva abiding in the second complete meditation. Again, Śāriputra, when a Bodhisattva-Mahāsattva, for the sake of being apart from joy, abides in equanimity, possesses right mindfulness and right awareness, and the body receives bliss, which the noble ones describe as ‘equanimous and mindful, dwelling in bliss apart from joy,’ this is called the Bodhisattva abiding in the third complete meditation. Again, Śāriputra, when a Bodhisattva-Mahāsattva, for the sake of cutting off bliss, first cuts off pain as well as sorrow and joy and their sinking states, and reaches neither-pain-nor-bliss with purified equanimous mindfulness, this is called the Bodhisattva abiding in the fourth complete meditation. Śāriputra, within this meditation, the Bodhisattva-Mahāsattva’s concentrated mind is pure and stainless, free from defiling afflictions, without abandoning profound concentration yet able to activate all kinds of Meditation activities. This is called the Bodhisattva-Mahāsattva, relying on the Meditation-Pāramitā, diligently cultivating these four kinds of meditation.

“Furthermore, Śāriputra, what is the meditation activity of the Bodhisattva-Mahāsattva? It is when a Bodhisattva achieves the perfection of supernormal powers and the activity of knowledge. Śāriputra, what are the Bodhisattva’s supernormal powers, and by what means is it considered the activity of knowledge? Śāriputra, the so-called knowledge of supernormal powers attained by the Bodhisattva-Mahāsattva, is specifically five kinds. What are the five? They are the supernormal divine eye achieved through knowledge, the the supernormal divine ear achieved through knowledge, the supernormal power of knowing others’ minds achieved through knowledge, the supernormal power of recollecting former abidings achieved through knowledge, and the supernormal power of the various transformations of the power foot achieved through knowledge. Śāriputra, these are called the five supernormal powers of a Bodhisattva-mahāsattva, and through them, the Bodhisattva fully achieves the perfection of the activity of knowledge.

“Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s supernormal power of the divine eye that is achieved through knowledge, and what is the perfection of the activity of supernormal knowledge? Śāriputra, the Bodhisattva-Mahāsattva, because he cultivates the Meditation-Pāramitā, attains the perfection of the activity of the knowledge of the divine eye. The mind in this concentration is pure and lucid, without any defilement or turbidity, and distant from the attendant afflictions. Regarding the supernormal knowledge that verifies the deaths and births of living beings, his mind is able to enter it well. Śāriputra, the divine eye of such a Bodhisattva-Mahāsattva is purified, bright, and illuminating, surpassing that of humans. He contemplates the deaths and births of all sentient beings with consciousness, their pleasing forms, their unpleasing forms, their paths of good rebirth, their paths of bad rebirth, their inferior states, their superior states. Following the karma accumulated by each living being, he is able to know all of it. With this purified divine eye, he sees all living beings who have accomplished bodily evil actions, accomplished verbal evil actions, accomplished mental evil actions, who slander the noble ones and arouse wrong views. Because they receive the karmic result of their wrong-view actions, after the breaking of the body and the ending of life they fall into bad destinies and are born in the hells. He also sees living beings who have accomplished bodily good actions, accomplished verbal good actions, accomplished mental good actions, who do not slander the noble ones and arouse right views. Because they receive the karmic result of right-view actions, after the breaking of the body and the ending of life they are born into good destinies, in the heavenly worlds. Śāriputra, this is called the Bodhisattva-Mahāsattva whose divine eye is purified and surpasses that of humans, fully and clearly seeing all karma accumulated by living beings and its results.

“Furthermore, Śāriputra, the divine eye attained by the Bodhisattva-Mahāsattva through cultivating the Meditation-Pāramitā is clear, utterly excellent, and surpasses the divine eyes obtained by all beings. Śāriputra, therefore the divine eye obtained by the Bodhisattva is exceedingly skillful and luminous, is able to thoroughly illuminate and make manifest all forms, whether coarse or subtle, superior or inferior, near or far. All realms appear as if presented before his eyes, entirely distinct and visible. Furthermore, Śāriputra, by means of this divine eye, whatever obstructed forms or appearances exist, once they are illuminated by the Bodhisattva’s eye, they become completely transparent and clear, without any obstruction. Therefore, Śāriputra, the divine eye obtained by this Bodhisattva-Mahāsattva is the most sublime among the devas. Thus, compared with the eyes obtained by all nāgas, all yakṣas, gandharvas, asuras, those with training, those without training, the Arhats, and the Pratyekabuddhas, among the supernormal powers of knowledge attained by their divine eyes, the Bodhisattva is the foremost, the highest, the honored, the superior, the marvelous, the luminous, the one of supreme clarity.

“Furthermore, Śāriputra, the divine eye obtained by the Bodhisattva-Mahāsattva through cultivating the Meditation-Pāramitā arises from all paths of renunciation. Because this divine eye is exceedingly well clarified and thoroughly reveals appearances, within the immeasurable and boundless worlds in the ten directions, he can truly and clearly behold all forms, whether coarse or subtle, superior or inferior, near or far. Also relying on this eye, within those immeasurable and limitless worlds in the ten directions, he can truly know and clearly behold all the realms into which living beings are born, except for the formless realm. All those kinds and categories he can truly know and clearly see. Also relying on this eye, he well knows all karmic causes of living beings and the karmic results of those causes. He also well knows all the faculties of those living beings, the causes of those faculties, and the distinctions among those faculties, all of which he can discern and truly know.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva, because he cultivates the Meditation-Pāramitā, relies upon this eye to behold the virtues and adornments of the immeasurable and boundless Buddha-lands in the ten directions, all as if displayed before his eyes, and he is fully able to behold them manifestly. Having already seen them manifestly, he then purifies and disciplines the aggregate of precepts he is practicing, and he dedicates these virtues toward the purity and adornment of the Buddha-land he will establish. Śāriputra, this is called a Bodhisattva-Mahāsattva endowed with the divine eye, abiding in śīla, and perfecting dedication. Furthermore, Śāriputra, the divine eye of a Bodhisattva-Mahāsattva is clear and surpasses that of humans; he is able to directly and truly behold all Buddhas and the Sangha of Bodhisattvas. Having already seen them manifestly, he truly discerns all the norms, exalted virtues, faculties, mindfulness, right knowledge, deportment, liberating knowledge of the holy Dharma, the superior knowledge of abiding in and attaining All-Retaining, the skillful wisdom, the expedient means, and all such superior practices by which they enter these sublime Dharmas. The Bodhisattva truly discerns them and therefore resolves to cultivate diligently and swiftly bring them to perfection.

“Furthermore, Śāriputra, because a Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, he attains the pure divine eye, surpassing that of humans, accomplished through immeasurable virtues. Why is this so? This eye is unobstructed because it can see all forms. This eye is unattached because it does not cling to any form. This eye is liberated because it is freed from all dormant tendencies of afflictions. This eye is pure because its nature is crystal-clear. This eye is unsupported because it does not rely on any external conditions. This eye is unreceiving because the dormant tendencies of afflictions do not grasp it. This eye is free from veils because it has no doubts. This eye is unbound because it is apart from obstructions. This eye is lucid because it realizes the illumination of Dharma. This eye is based on knowledge because its functioning does not proceed from consciousness. This eye is unstained, free of anger, and free of delusion because it is distant from all turbid afflictions. This eye accords with the superior factors of decisive discernment because it has the holy practices as its root. This eye has no characteristics of obstruction because toward all beings it emits its radiance with equality. This eye is radiant because it is free from agitation and turmoil. This eye is undefiled because its nature is bright and pure.

“Furthermore, Śāriputra, this Bodhisattva-eye is able to draw forth the Buddha-eye; its nature is like empty space, never retreating or relinquishing. This Bodhisattva-eye is without attachment and without bondage, wholly distant from desires and anger. This Bodhisattva-eye moves in the sphere of meaning and accords with the pure path of True Dharma and right knowledge, and toward all beings it abides skillfully in vast and lofty great compassion. This Bodhisattva-eye bears no anger or obstruction toward those who come seeking; this Bodhisattva-eye has never mocked or reviled those who violate precepts; this Bodhisattva-eye is able to guard and protect those who have committed offenses; this Bodhisattva-eye urges forward those who are indolent; this Bodhisattva-eye reveals the factors of Meditation to those whose minds are scattered; this Bodhisattva-eye bestows the eye of right discernment upon those with distorted discernment; this Bodhisattva-eye opens and reveals the correct path to those walking a deviant path; this Bodhisattva-eye manifests the Tathāgata’s vast Buddhadharma to those beings of inferior faith and delight; this Bodhisattva-eye ultimately leads toward the knowledge of all-knowledge, so that lofty and vast supernormal power and wondrous enlightenment appear before him, and even at the seat of awakening he does not retreat. Śāriputra, this is called a Bodhisattva-Mahāsattva, relying on the Meditation-Pāramitā, attaining this perfection of supernormal divine eye and the activity of knowledge.

“Furthermore, Śāriputra, what does it mean that a Bodhisattva-Mahāsattva, because he cultivates the Meditation-Pāramitā, attains the supernormal power of the divine ear that is achieved through knowledge? And by what activity of supernormal knowledge does he become fully endowed and complete? Śāriputra, a Bodhisattva-Mahāsattva, relying on the Meditation-Pāramitā, diligently cultivates and thereby attains this divine ear. His hearing is pure and surpasses that of humans; he can clearly hear two kinds of sounds, the sounds of humans and the sounds of non-humans, whether near or far, all of which appear distinctly to his hearing.

“Śāriputra, with this divine ear, the Bodhisattva-Mahāsattva can hear all sounds within the immeasurable and boundless worlds of the ten directions, such as the sounds of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, as well as the sounds of the worthy and noble speaking Dharma, the voice of the Tathāgata, the voice of the Pratyekabuddha, the voice of the Bodhisattva, and the voice of the Śrāvaka. All such sounds, the Bodhisattva-Mahāsattva, through the penetrative power of the divine ear, hears and knows as they appear.

“He also is able to discern the sounds of the wretched and evil destinies, such as the sounds of the hells, the animal realm, and the Yama realm. All such immeasurable and boundless sounds, the Bodhisattva-Mahāsattva, through the penetrative power of the divine ear, can fully hear as they appear.

“Furthermore, the Bodhisattva-Mahāsattva can also hear the sounds emitted by tiny creatures such as insects, mosquitoes, gnats, flies, and ants, and even the subtle sounds of minute living beings. By the nature of the divine ear, he can completely hear them as they appear.

“Śāriputra, moreover, the divine ear of a Bodhisattva-Mahāsattva is pure. Whenever beings, based on what their minds apprehend, generate wholesome or unwholesome verbal actions, he is fully able to know them by the nature of the divine ear.

“He is also able to know whether a verbal action is received through a wholesome cause or whether a verbal action is received through an unwholesome cause; all such distinctions he is fully able to know.

“The Bodhisattva-Mahāsattva also knows whether a verbal action arises through anger because of the dormant tendency of greed, or arises through greed because of the dormant tendency of anger. He also knows whether a verbal action arises through delusion because of the dormant tendencies of greed and anger, or arises through greed and anger because of the dormant tendency of delusion. He also knows whether a verbal action arises through greed because of the dormant tendency of greed, or arises through anger because of the dormant tendency of anger, or arises through delusion because of the dormant tendency of delusion. All such things, whatever spoken sounds manifest, he is fully able to know.

“He further knows whether a verbal action is pure in its intended meaning yet defiled in its expedient means, or whether a verbal action is pure in expedient means yet defiled in its intended meaning. All these kinds of sounds, the Bodhisattva-Mahāsattva, through the unhindered great supernormal knowledge of the divine ear, knows truly according to whether they are near or far.

“Furthermore, Śāriputra, because a Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, the divine ear supernormal knowledge becomes pure and lucid. He hears all the sounds of the holy and the unholy in the worlds of the ten directions, and he can distinguish them without any error. Although he hears them, he does not generate delight for the sounds of the holy, nor does he produce aversion or envy toward the sounds of the unholy. Moreover, because he hears and understands the sounds of the holy, he attains great loving-kindness; because he hears and understands the sounds of the unholy, he attains great compassion. And although in the ten directions there are immeasurable sounds arising all at once, the Bodhisattva-Mahāsattva, relying on the knowledge that discerns past and future, keeps the divine ear free from confusion, and he knows them all truly as they are.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva, with the pure divine ear that hears pervasively and extensively, reaches to the limit of all worlds in the ten directions and hears every spoken sound of the Tathāgata, the Bhagavān, wherever the Buddha wanders and teaches throughout the Buddha-lands. Having heard them, he does not forget, for his mindfulness-vessel does not lose anything; he is able to retain everything without letting it scatter, just as something stored in a firm vessel remains stable without spilling. In this way, Śāriputra, the Bodhisattva-Mahāsattva hears the Tathāgata’s voice likewise, fully discerning what is firm and what is not firm.

“Furthermore, Śāriputra, this Bodhisattva-Mahāsattva, in order to hear the Dharma, does not cling exclusively to receiving only the Dharma-sound spoken by one Buddha, nor is he hindered or obstructed by the Dharma-sound spoken by a second Buddha. Why is this so? Because a Bodhisattva-Mahāsattva never becomes weary of hearing the Dharma. Even if all the Tathāgatas of the past and future speak Dharma-sounds one after another, he can retain them all without error. And the Bodhisattva-Mahāsattva, with the pure divine ear, fully hears the wholesome and unwholesome sounds in the worlds of the ten directions. Among these sounds, whatever is spoken as timely or untimely speech, all such immeasurable expressions he knows truly as they are. Śāriputra, what is meant by timely and untimely speech? Śāriputra, the Buddhas and Bodhisattvas know the appropriate time. At times they expound the essentials of Dharma extensively for beings; at times they expound the essentials of Dharma concisely for beings. When the Bodhisattva-Mahāsattva hears such sounds, he is able, with a single voice, to explain Dharma extensively or concisely according to what is appropriate.

“Furthermore, Śāriputra, the Bodhisattva-Mahāsattva is able to know well that although a certain Dharma is truly one that can be predicted, he may refrain from predict it out because to do so might distress others. Or although a certain Dharma is truly not one that should be predicted because it leads to meaningless, yet the Bodhisattva-Mahāsattva, with skillful means benefiting others, endowed with immeasurable skillfulness and having purified his own mind, then bestows predictions.

“Furthermore, Śāriputra, because the Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, his divine ear is pure. Through the penetrative power of hearing he understands the characteristics of all sounds. At times there are sounds possessing certain characteristics that should be listened to with rejoicing, and the Bodhisattva-Mahāsattva listens to such sounds. At times there are sounds possessing certain characteristics that should not be listened to with rejoicing, and the Bodhisattva-Mahāsattva does not listen to such sounds. And, Śāriputra, when the Bodhisattva-Mahāsattva is teaching Dharma in an assembly and the ear-consciousness of the beings present is not pure, then the Bodhisattva by his spiritual power supports them, enabling them to comprehend the Dharma-sounds. If beings wish to understand all Dharmas, the Bodhisattva enables them to hear such Dharma-sounds. If beings do not delight in the Dharmas and have no wish to understand them, the Bodhisattva enables them not to hear such Dharma-sounds.

“Furthermore, Śāriputra, because the Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, he attains such supernormal power of the divine ear. The sounds he hears are immeasurable and boundless. Furthermore, Śāriputra, the nature of the divine ear is the complete purity of the totality of phenomena; the nature of the divine ear is the pure and clear nature of wisdom; the nature of the divine ear is the pure of the Bodhisattva himself; the nature of the divine ear is the pure nature of beings.

“The nature of the divine ear is supremely skilled in discernment. It can hear truly and clearly the words, syllables, and phrases spoken in accordance with written expressions, and it can understand them thoroughly. It can also realize the diverse utterances and sounds of the sentient beings within the five destinies, and the Bodhisattva is able to speak Dharma using the sounds appropriate to each category. Śāriputra, this Bodhisattva-Mahāsattva’s supernormal power of the divine ear only moves toward the Tathāgata’s divine ear. It will never move toward the practices of any other vehicle. Śāriputra, this is called a Bodhisattva-Mahāsattva who, because he cultivates the Meditation-Pāramitā, attains the perfection of the supernormal all-hearing divine ear and the activity of knowledge.

“Furthermore, Śāriputra, what does it mean that a Bodhisattva-Mahāsattva, because he cultivates the Meditation-Pāramitā, attains the supernormal power of knowing others’ minds achieved through knowledge? And what is called the perfection of the supernormal power of knowing others’ minds and the activity of knowledge? Śāriputra, a Bodhisattva-Mahāsattva, through this pure supernormal power of knowing others’ minds, wherever the clarity of his knowledge reaches, it pervades the worlds of the ten directions. The immeasurable mental characteristics of all beings therein are all accurately known by him as they truly are. Whether the past mental characteristics, future mental characteristics, or present mental characteristics of beings, the Bodhisattva fully understands and comprehends them all.

“Śāriputra, because this Bodhisattva-Mahāsattva is endowed with such knowledge of knowing others’ minds, he is able, by means of past-mind knowledge, to completely penetrate the causes and dependent conditions of all sentient beings who possess consciousness. Why is this so? Because he knows truly: the mind-cause of this being arises from a vast cause; the mind-cause of that being arises from a medium cause; the mind-cause of another being arises from a lesser cause. All of this he knows as it truly is.

“The Bodhisattva-Mahāsattva also knows: this being’s faculty and nature is aligned with generosity; this being’s faculty and nature is aligned with precepts; this being’s faculty and nature is aligned with forbearance; this being’s faculty and nature is aligned with vigor; this being’s faculty and nature is aligned with meditation; this being’s faculty and nature is aligned with wisdom. All of these corresponding faculties the Bodhisattva clearly and truly discerns.

“The Bodhisattva-Mahāsattva also knows: these beings have the faculty of loving-kindness; these beings have the faculty of compassion; these beings have the faculty of joy; these beings have the faculty of equanimity. He knows them all, distinguishing them accurately as they are.

“The Bodhisattva-Mahāsattva also knows: these beings possess the faculty for the Buddha-vehicle; these beings possess the faculty for the Pratyekabuddha-vehicle; these beings possess the faculty for the Śrāvaka-vehicle. All of this he is able to know.

“The Bodhisattva-Mahāsattva also truly knows: these beings possess strong causal power and turn toward the Great Vehicle, with wholesome causes fully accomplished; these beings possess strong conditional power and turn toward the Great Vehicle, with wholesome conditions fully accomplished. All of this he discerns as it truly is.

“The Bodhisattva-Mahāsattva also truly knows: these beings have strong causal power and accomplish wholesome causes leading toward the Great Vehicle, yet because of conditions of skillful means they are born into a lowly family; these beings have strong power of skillful means and although they have not accomplished great wholesome causes, because of planting other causal powers they are born into a noble family. All of this he is able to know.

“The Bodhisattva-Mahāsattva also knows: these beings are pure by liberation from desire but not pure by skillful means; these beings are pure by skillful means but not pure by liberation from desire; these beings are pure both by liberation from desire and by skillful means; these beings are pure in neither liberation from desire nor skillful means. Śāriputra, the Bodhisattva-Mahāsattva, by means of this supernormal power, is able to know all of these exactly as they truly are.

“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, because he attains the knowledge of knowing others’ minds, he acquires the knowledge that knows the past causes through which all beings have produced such minds and such actions, as well as the knowledge that expounds Dharma in accordance with their various actions. All of these are called the Bodhisattva-Mahāsattva’s knowledge of knowing others’ minds.

“Śāriputra, because the Bodhisattva-Mahāsattva is fully endowed with this knowledge, he is able, through that supernormal knowledge of the future, to completely know: this being will in a future life have the cause for percepts, and in the present life has the cause for generosity; this being will in a future life have the cause for generosity, and in the present life has the cause for percepts; this being will in a future life have the cause for vigor, and in the present life has the cause for forbearance; this being will in a future life have the cause for forbearance, and in the present life has the cause for vigor; this being will in a future life have the cause for discernment, and in the present life has the cause for meditation; this being will in a future life have the cause for meditation, and in the present life has the cause for knowledge. All such immeasurable causal actions he knows truly, clearly comprehending and penetrating them.

“The Bodhisattva-Mahāsattva also knows: this being will in a future life have the causes for supramundane conduct, and in the present life has the causes for mundane conduct; this being will in a future life have the causes for mundane conduct, and in the present life has the causes for supramundane conduct. All of this he is able to know.

“The Bodhisattva-Mahāsattva also knows: this being will in a future life have the faculty produced from the causes of the Great Vehicle, and in the present life has the faculty produced from the causes of the Pratyekabuddha-vehicle; this being will in a future life have the faculty produced from the causes of the Pratyekabuddha-vehicle, and in the present life has the faculty produced from the causes of the Great Vehicle; this being will in a future life have the faculty produced from the causes of the Great Vehicle, and in the present life has the faculty produced from the causes of the Śrāvaka-vehicle; this being will in a future life have the faculty produced from the causes of the Śrāvaka-vehicle, and in the present life has the faculty produced from the causes of the Great Vehicle; this being will in a future life have the faculty produced from the causes of the Pratyekabuddha-vehicle, and in the present life has the faculty produced from the causes of the Śrāvaka-vehicle; this being will in a future life have the faculty produced from the causes of the Śrāvaka-vehicle, and in the present life has the faculty produced from the causes of the Pratyekabuddha-vehicle. Thus, Śāriputra, as previously stated, whatever these causes and whatever those conditions may be, all the faculties that beings will have in future lives, the Bodhisattva-Mahāsattva, by means of the supernormal knowledge of others’ minds, is able to distinguish and know truly with respect to causes, actions, and conditions.

“Śāriputra, you should understand that these Bodhisattva-Mahāsattvas, regarding beings who have not yet matured, generate vigor and skillful means in transforming and guiding them, never becoming weary. According to whatever those beings’ minds are able to comprehend, they expound the True Dharma for them. Why is this so? Because when the Bodhisattva-Mahāsattva knows that these beings are vessels of the True Dharma, he at once expounds that True Dharma for them. His activity of teaching Dharma is never mistaken; therefore he is called one who does not speak falsely when teaching Dharma.

“Furthermore, Śāriputra, because a Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, he attains the verification of the activity of knowledge pertaining to the supernormal power of knowing others’ minds, and he is able to know all the immeasurable minds and mental dharmas that sequentially arise among all beings in the present life. Śāriputra, what is meant by ‘knowing the sequentially arising of minds and mental dharmas’? Śāriputra, regarding beings: if they have a mind of greed, he knows truly that they have a mind of greed; if they are free from greed, he knows truly that they are free from greed. If they have a mind of anger, he knows truly that they have a mind of anger; if they are free from anger, he knows truly that they are free from anger. If they have a mind of delusion, he knows truly that they have a mind of delusion; if they are free from delusion, he knows truly that they are free from delusion. He also knows how these various afflictions in such and such forms obscure and cover the minds of such and such beings. A Bodhisattva-Mahāsattva knows all of this exactly as it is, and after knowing, he expounds the True Dharma of liberation in accordance with those particular afflictions.

“Furthermore, Śāriputra, once a Bodhisattva-Mahāsattva is endowed with this knowledge of knowing others’ minds, whenever he wishes to teach the Dharma and enters an assembly, he first observes all the various faculties and behavioral distinctions of that assembly. Having understood them, he then teaches the Dharma according to the practices those beings ought to cultivate. Śāriputra, you should understand that because this Bodhisattva-Mahāsattva possesses the knowledge that discerns the superiority and inferiority of beings’ faculties and minds, he is able to know fully the very nature of the superiority and inferiority of those faculties and minds. Śāriputra, you should understand that such a Bodhisattva does not rashly belittle or revile either his own mental characteristics or the mental characteristics of others. Why is this so? Because this Bodhisattva-Mahāsattva examines and gathers the continuum of mind with knowledge; he examines and gathers with mindfulness, examines and gathers with understanding, examines and gathers with inclination, examines and gathers with discernment, examines and gathers with awakening. Thus the continuum of mind is freed from the habitual tendencies of affliction, becoming cut off, pure, stainless, clear, unobscured, and unagitated. He is able to discern and illuminate all dharmas, and he enters into all the varieties of beings’ mental activities, thoroughly penetrating all distinctions among the mental activities of sentient beings. Śāriputra, if a Bodhisattva-Mahāsattva is able to awaken to and penetrate such knowledge concerning all mental dharmas, then he is called a Bodhisattva-Mahāsattva who cultivates the Meditation-Pāramitā, attains the perfection of the supernormal power of knowing others’ minds and the activity of knowledge.

“Furthermore, Śāriputra, what does it mean that a Bodhisattva-Mahāsattva, because he cultivates the Meditation-Pāramitā, attains the perfection of the supernormal power of recollecting former abidings and the activity of knowledge? Śāriputra, because a Bodhisattva-Mahāsattva is endowed with such knowledge of recollecting former abidings, he is able to recall, throughout all worlds in the ten directions and among all beings, not only one type of former-abidings event but all types, remembering and knowing them without restriction. Thus he is not limited to remembering one life, ten lives, a hundred lives, a thousand lives, nor is he limited to remembering a hundred thousand lives; he knows all the successions of rebirths in such sequences.

“The Bodhisattva-Mahāsattva also knows not only one period of a destroying kalpa, nor only one period of a forming kalpa, nor only one period of both forming and destroying, but he knows immeasurable numbers of kalpas in their entirety.

“The Bodhisattva-Mahāsattva also knows: such beings in such places once had such names, such clans, such kinds, such complexions, such appearances, such forms, such food, such durations of life, and experienced such pleasures and pains. The Bodhisattva-Mahāsattva, with the knowledge of former abidings, remembers and knows all of this.

“He further knows: such beings ended their lives here and were reborn there; such beings ended their lives there and were reborn here; thus from here they die and there they arise, and from there they die and here they arise. Whether concerning oneself or concerning others, all such patterns and all such places, all kinds of former-abidings events without restriction, the Bodhisattva-Mahāsattva remembers and distinguishes them all.

“Furthermore, Śāriputra, this Bodhisattva-Mahāsattva, relying upon the Meditation-Pāramitā, by the recollective power of former abidings, is able to recollect all his own former-abidings events of the past, knowing them all. He can also recollect the innumerable and various former-abidings events of all other sentient beings, belonging to different forms of existence and different destinations of rebirth, knowing them all. The Bodhisattva-Mahāsattva can also recollect the wholesome roots produced by his own past causes, and he can recollect the wholesome roots produced by the past causes of all beings; all of this he remembers and knows.

“Śāriputra, the Bodhisattva-Mahāsattva, through this knowledge of former abidings, is equipped with immeasurable skillful means. By directing his own wholesome roots toward Bodhi, he enables beings to recollect and recognize their own wholesome roots and causes them to diligently cultivate and uphold the mind of Bodhi. All of this he remembers and knows. He also recollects all the causes of pleasure and pain in past lives and knows well that these causes all tend toward impermanence, suffering, and non-self.

“Śāriputra, having realized this truth, this Bodhisattva-Mahāsattva, within the Bodhisattva conduct, has no pride in form, no pride in wealth, no pride in relatives, no pride in power, no aspiration toward the pride of the Wheel-Turning King, no aspiration toward the pride of Śakra, no aspiration toward the pride of the Brahmā-kings, no aspiration toward the pride of the world-protecting kings, no aspiration toward pride in the pleasures of births in various places, no aspiration toward the pride of the kings of desire-realm wealth and pleasure, unless by the power of vows he takes such rebirths solely for the maturation of beings.

“Śāriputra, since this Bodhisattva-Mahāsattva knows that all phenomena tend toward impermanence, suffering, and non-self, he is able to reproach, despise, and loathe the afflictive actions of past lives; in the present life he does not allow such afflictions to arise. Even if he encounters danger to life or severe suffering, he ultimately never produces unwholesome dharmas or commits evil actions. Śāriputra, the Bodhisattva-Mahāsattva dedicates all wholesome roots accumulated previously toward Anuttarā-Samyak-Saṃbodhi, causing them to increase and expand; the wholesome roots he now accumulates as well he dedicates for the sake of embracing all beings, free from all forms of unequal dedication. Once the Bodhisattva-Mahāsattva is endowed with such wholesome roots, he succeeds the lineage of the Three Jewels, ensuring they never cease, and dedicates them all toward the knowledge of all-knowledge. Śāriputra, you should understand that only through the Bodhisattva-Mahāsattva’s power of mindfulness and power of meditative stability can he accomplish such immeasurable subtle wholesome dharmas.

“Furthermore, Śāriputra, because a Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, he attains the wondrous recollection of former abidings, skillfully abiding, because he dwells in the Dharma-realm. Such recollection is firm and unmoving, because he examines and gathers with skillful means. Such recollection is without distraction, because he has well cultivated the meditative activity. Such recollection is without agitation, because through excellent Śamatha he abides properly. Such recollection is without confusion, because through vipaśyanā he receives and grasps rightly. Such recollection is refined in nature, because he realizes purity and manifests wondrous knowledge. Such recollection is capable of retaining well, because his recollections of long past events never fade. Such recollection is like a great treasury of precious jewels, because the accumulations of merit are well gathered. Such recollection does not depend on others, because his accumulations of wisdom are well gathered. Such recollection has reached the other shore, because the accumulations of the liberations are well gathered.

“Thus, Śāriputra, you should know that immeasurable and boundless subtle wholesome dharmas are all upheld by the power of recollection; therefore, concerning past and present lives, he arouses remembrance without forgetfulness. Śāriputra, this is called a Bodhisattva-Mahāsattva who cultivates the Meditation-Pāramitā, attains the perfection of the supernormal power of recollecting former abidings and the activity of knowledge.

“Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s supernormal power foot that is achieved through knowledge? And what is called the perfection of the supernormal power feet and the activity of knowledge? Śāriputra, a Bodhisattva-Mahāsattva, relying upon the Meditation-Pāramitā, attains the Samādhi of intention, endowed with the practice of abandonment completion, and thereby cultivates the power foot. In the same way, he attains the Samādhis of effort, of mind, and of discrimination, each endowed with the practice of abandonment completion, and thereby cultivates the power foot. Śāriputra, because this Bodhisattva-Mahāsattva utilizes such supportive factors of intention, effort, mind, and discrimination, and because he skillfully trains, firmly establishes, and freely deploys them, he is able to train the four power feet with consummate mastery. Śāriputra, once the Bodhisattva-Mahāsattva has accomplished the four power feet, then according to his aspiration, the supernormal transformations that he desires become immediately present. He is capable of manifesting countless kinds of miraculous transformations. Although the Bodhisattva-Mahāsattva displays immeasurable supernormal powers, he cultivates them only for the liberation of beings. Śāriputra, for those beings who must behold certain miraculous transformations in order to be subdued, the Bodhisattva-Mahāsattva, according to what is fitting, immediately displays for them such supernormal transformations in immeasurable varieties, whether displaying forms, displaying might, or bestowing hidden influence. Through this, beings may be liberated.

“Furthermore, Śāriputra, how does a Bodhisattva-Mahāsattva manifest various forms through the supernormal power feet in order to subdue beings? Śāriputra, the Bodhisattva-Mahāsattva observes that certain beings can only be subdued when they see or hear manifestations of certain kinds of forms. Thus, according to what he discerns, he displays these forms: he may display the form of a Tathāgata, or the form of a Pratyekabuddha, or the form of a Śrāvaka, or the form of the Lord of the Heaven, or the form of a Brahmā-king, or the form of a world-protecting king, or the form of a Wheel-Turning King. Likewise he displays all other forms necessary. Even when beings must be subdued through seeing the form of an animal or any other kind of form, the Bodhisattva immediately displays such forms and proclaims the True Dharma for those beings.

“Furthermore, Śāriputra, how does a Bodhisattva-Mahāsattva display various kinds of might through the supernormal power feet? Śāriputra, the Bodhisattva-Mahāsattva sees that certain beings, because of their intense pride, anger, and arrogance, possess minds deeply and heavily burdened, and only through such displays of might can they be subdued. The Bodhisattva-Mahāsattva, according to what is fitting, displays such supernormal power for them: he may display the strength of a Mahānagna, or one quarter of the strength of a Nārāyaṇa, or half the strength of a Nārāyaṇa, or the full strength of a Nārāyaṇa, or even progressively more, doubling it, until those beings are subdued and transformed. Śāriputra, because the Bodhisattva-Mahāsattva possesses the supernormal power feet arising from the Meditation-Pāramitā, he can lift Mount Sumeru, the great king of mountains, with two fingers, easily turning it as if lifting an āmalaka fruit; he can also hurl this mountain-king into another boundless world-system. Śāriputra, this mountain-king is one hundred sixty-eight thousand yojanas tall and eighty-four thousand yojanas wide, composed of the four jewels, supreme in height and breadth; yet when the Bodhisattva dwells in the power foot, even if he hurls it to another world, his power suffers no harm or diminishment. And, Śāriputra, because the Bodhisattva-Mahāsattva dwells in the power foot, he can also take up this entire three-thousand-great-thousand world-system, extending in length and breadth to its very limits, from the water-base up to the Peak of Existence, hold it in the palm of his hand, maintain it for a kalpa, and display various deportments without any obstruction at all. Śāriputra, immeasurable, inconceivable such deeds the Bodhisattva-Mahāsattva is able to manifest as fitting.

“Śāriputra, the Bodhisattva-Mahāsattva manifests the accomplishment of such great power solely in order that those beings who possess extremely heavy pride, anger, and arrogance might see and hear the Bodhisattva’s displays of supernormal transformation, whereby all their reliance on strength, all their arrogance, anger, and conceit are shattered. When the Bodhisattva knows that they have been subdued, he then, according to what is fitting, expounds for them the essentials of the True Dharma.

“Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s knowledge of empowerment through the supernormal power feet? Śāriputra, the Bodhisattva-Mahāsattva, relying on the power of such empowered knowledge, accomplishes whatever he directs his empowered intention toward. Śāriputra, if a Bodhisattva-Mahāsattva wishes to empower his intention so that the deep and vast ocean becomes like the impression of a cow’s hoof, he simply directs his intention: ‘Let this great ocean become the size of a cow’s hoofprint,’ and it becomes as he intends. If he wishes to empower his intention so that the shallow impression of a cow’s hoof becomes as vast as the great ocean, he simply directs his intention: ‘Let this cow’s hoofprint become equal to the great ocean,’ and it becomes so.

“And, Śāriputra, if a Bodhisattva-Mahāsattva wishes to empower his intention so that the great conflagration of a kalpa becomes a mass of water, he directs his intention and it becomes a mass of water. If he empowers his intention so that a flood becomes a fire, he directs his intention and a fire arises. Śāriputra, in short, concerning all gates of empowered intention through the supernormal power feet, whatever the Bodhisattva-Mahāsattva empowers by his intention is immediately accomplished.

“And, Śāriputra, if a Bodhisattva-Mahāsattva empowers his intention to cause lower, middling, and superior dharmas to exchange places with one another, then according to his intention, all is accomplished. And, Śāriputra, whatever the Bodhisattva-Mahāsattva has empowered through intention and supernormal power becomes firm, unbreakable, and unalterable. No one in the world can shake it or make it disappear; whether śramaṇas, brāhmaṇas, devas, Śakra, Māra, Brahmā, or any other beings in the world, none can shake or obscure it in accordance with Dharma, except the Dharma-lords, the Buddhas, the World-Honored Ones. Śāriputra, you should understand that this Bodhisattva-Mahāsattva uses such empowered sustaining power only to honor and embrace those beings who require various vast and extraordinary manifestations, and then he expounds the True Dharma for them; thus he displays his majestic spiritual power.

“Furthermore, Śāriputra, because a Bodhisattva-Mahāsattva cultivates the Meditation-Pāramitā, he attains such supernormal power feet, irreversible and freely sovereign, surpassing the domains of all Māra-afflictions and entering into the domains of all Buddhas. As a skillful means to prevent beings from generating harm and resentment, the accumulations of all wholesome roots become gathered, and no Māra-king, Māra-armies, or powerful deities can obstruct them. Śāriputra, this is called a Bodhisattva-Mahāsattva who, because he cultivates the Meditation-Pāramitā, attains the perfection of the supernormal power feet and the activity of knowledge.

“Furthermore, Śāriputra, what does it mean that a Bodhisattva-Mahāsattva relies on the Meditation-Pāramitā and attains such supernormal powers? What is the meaning of these powers, and what is called knowledge? Śāriputra, when a Bodhisattva-Mahāsattva perceives forms, this is called supernormal power; when he knows that forms extinct yet does not grasp the extinction, this is called knowledge.

“Śāriputra, when he is able to hear all sounds, this is called supernormal power; when he knows that the past of sound cannot be spoken of, this is called knowledge.

“Śāriputra, when he can discern the mental activities of beings, this is called supernormal power; when he knows that the nature of mind is quiescent and does not grasp cessation, this is called knowledge.

“Śāriputra, when he recollects the past, this is called supernormal power; when he knows that the three times are unobstructed, this is called knowledge.

“Śāriputra, when he moves toward and moves away within the Buddha-lands, this is called supernormal power; when he knows that such lands have the same nature as empty space, this is called knowledge.

“Śāriputra, when he discerns the arising of dharmas, this is called supernormal power; when he contemplates dharmas as equal, this is called knowledge.

“Śāriputra, when he understands the various worlds, this is called supernormal power; when he is unstained by any worldly phenomena, this is called knowledge.

“Śāriputra, when his majesty and splendor eclipse all Śakras, Brahmās, and world-protecting deities, this is called supernormal power; when he knows that the attainments of all Śrāvakas and Pratyekabuddhas are inferior, this is called knowledge.

“Śāriputra, such various supernormal powers and such knowledge have immeasurable and inconceivable virtues. This is called the Bodhisattva-Mahāsattva who, relying on the Meditation-Pāramitā and applying diligence, attains the complete fulfillment of the supernormal powers and the activity of knowledge.

“Śāriputra, furthermore, a Bodhisattva-Mahāsattva, relying on the Meditation-Pāramitā, realizes boundless and profoundly subtle meditative absorption. Why is this so? Śāriputra, a Bodhisattva-Mahāsattva, taking innumerable afflictions as the object, accumulates the mind of equanimity; in all such places he also possesses immeasurable stores of meditative virtues and is able to abide with a settled mind. Furthermore, Śāriputra, when facing the manifold distractions generated from the minds of all beings due to their afflictions, the Bodhisattva likewise accumulates for them just as many stores of meditative virtues. Śāriputra, this is called the immeasurable and boundless meditative absorption attained by the Bodhisattva-Mahāsattva through the arising of the Meditation-Pāramitā.

“Śāriputra, furthermore, the meditative absorption realized by the Bodhisattva-Mahāsattva is exceedingly profound and subtle. The Bodhisattva, at the appropriate time, abides in it and gathers beings equally, and this is called Saṃhitā. Śāriputra, what is meant by equal gathering? Śāriputra, Saṃhitā has the nature of gathering sentient beings equally, therefore this absorption is called Saṃhitā. Śāriputra, Saṃhitā gathers the equality of mind; Saṃhitā gathers the equality of resolve; Saṃhitā gathers the equality of skillful means; Saṃhitā gathers the equality of superior resolve; Saṃhitā gathers the equality of dāna, and likewise gathers the equality of śīla, kṣānti, vīrya, meditation and prajñā. Saṃhitā further gathers the equality of all dharmas. Śāriputra, this is called the Bodhisattva-Mahāsattva’s Saṃhitā, the meditative absorption that gathers the equal nature of all dharmas.”

“Furthermore, Śāriputra, relying on the Meditation-Pāramitā, the Bodhisattva-Mahāsattva acquires a subtle and profound meditative absorption that only the power of knowledge can enter. This is also called samāpanna. Śāriputra, what is samāpanna? Śāriputra, such wondrous meditative absorption is identical in nature with all dharmas. Why is this so? If Bodhi is equal, then all sentient beings are equal; if all sentient beings are equal, then all dharmas are equal. If one can enter this equality equally, this is called samāpanna. Again, Śāriputra, if emptiness is equal, then all dharmas are equal. If one can enter this equality, this is called samāpanna. In the same way, the nature of the signless, the wishless, and the non-acting are all equal; thus all dharmas are equal. If one can enter this equality, this is called samāpanna. Again, Śāriputra, if the nature of mind is equal, then all dharmas are equal. If one can enter this equality, this is called samāpanna. Śāriputra, this is called the equality-nature of the meditation samāpanna, attained by the Bodhisattva-Mahāsattva through the Meditation-Pāramitā.

“Furthermore, Śāriputra, through the Meditation-Pāramitā, the Bodhisattva-Mahāsattva attains this equal and subtle meditative absorption. Toward all beings, whether benefactors or non-benefactors, he brings forth a mind of equality without distinction. Therefore, the Bodhisattva holds an equal mind toward earth, an equal mind toward water, an equal mind toward fire, an equal mind toward wind, an equal mind toward space; without higher or lower, without bending or crookedness, he abides in the good abiding, realizing unwavering stability. In all deportments, his mind remains constantly in meditative absorption, and he does not discriminate among the deportments in which he abides. The nature of his mind is mature; he delights in profound absorption, free from agitation and excitation, without drifting or wavering, far removed from dullness, his speech free from confusion. He knows meanings, knows Dharma, and knows the proper times, namely kāla, velā, and samaya. He is skillful in accord with all worldly affairs while not being mixed with worldly nature. He surpasses the eight worldly concerns. All afflictions and delusions cannot defile him. In noisy and chaotic places he keeps far removed in conduct, always abiding in the stillness of equal Dharma-nature. He does not abandon profound absorption yet manifests all worldly activities.

“Śāriputra, this is called the Bodhisattva-Mahāsattva who, relying on the Meditation-Pāramitā, realizes such immeasurable virtues. You should understand that all of these arise from the skillful means of wondrous wisdom.”

“Furthermore, Śāriputra, what does it mean that a Bodhisattva-Mahāsattva, relying upon the Meditation-Pāramitā, realizes this wondrous wisdom and skillful means? Śāriputra, when a Bodhisattva-Mahāsattva, out of concern for sentient beings, directs his mind to the object of his great compassion, for the sake of liberating them, this is called skillful means. When he enters quiescence, the utmost quiescence, this is called wisdom.

“Furthermore, Śāriputra, when he unobstructly enters the knowledge of Buddha, this is called skillful means. When he realizes that no dharma can be conceived or apprehended, this is called wisdom.

“Furthermore, Śāriputra, relying upon the acceptance of all dharmas, this is called skillful means. When his contemplation of Dharma-nature is free from confusion, this is called wisdom.

“Furthermore, Śāriputra, when he equally enters the Buddha-body’s adornments as they appear before him, this is called skillful means. When he contemplates that the nature of the Dharma-body has no locus, this is called wisdom.

“Furthermore, Śāriputra, when he equally enters and recollects the words, phrases, and Brahmā-sounds spoken by the Buddhas, this is called skillful means. When he contemplates that the nature of Dharma cannot be expressed in words, this is called wisdom.

“Furthermore, Śāriputra, when he equally enters the vajra-like concentration in which his mind abides, this is called skillful means. When his mind, free from distraction, contemplates Dharma-nature, this is called wisdom.

“Furthermore, Śāriputra, when such concentration abides in the original vow to mature beings, this is called skillful means. When he contemplates that beings lack any nature of self, this is called wisdom.

“Furthermore, Śāriputra, when he acquires the superior wholesome roots arising from superior objects, this is called skillful means. When he contemplates non-root and non-abiding, this is called wisdom.

“Furthermore, Śāriputra, when he manifests the purification of Buddha-lands, this is called skillful means. When he contemplates that lands are identical with empty space, this is called wisdom.

“Furthermore, Śāriputra, when he initiates the adornment of the seat of awakening, this is called skillful means. When he abides in quiescence and contemplates the dharmas with understanding, this is called wisdom.

“Furthermore, Śāriputra, when he initiates the turning of the wheel of True Dharma, this is called skillful means. When he contemplates that the wheel of Dharma he turns has no arising, this is called wisdom.

“Furthermore, Śāriputra, such equal realization and manifest observation of immeasurable factors conducive to enlightenment and provisions for liberation, this is called skillful means. And the immeasurable cessation and pacification of afflictions, the incomparable meditative bliss of the Tathāgata that does not correspond to any dharma, that has no marks, that fully knows all marks, and is freed from all objects of apprehension—all these enter the Bodhisattva’s right concentration of meditative absorption. Śāriputra, if a Bodhisattva-Mahāsattva can contemplate all of this with full attainment, this is called wisdom.

“Śāriputra, when a Bodhisattva-Mahāsattva accomplishes such inexhaustible meditation, because it accords with the Meditation-Pāramitā, all Māras gain no opportunity; this is called abiding as a vessel of the Buddhas’ Dharma. Śāriputra, such skillful means and such wondrous wisdom are the Bodhisattva-Mahāsattva’s perfected accomplishment of the Meditation-Pāramitā, all arising from wondrous wisdom and skillful means.”

“Furthermore, Śāriputra, because a Bodhisattva-Mahāsattva relies on the Meditation-Pāramitā, he fully accomplishes the irreversible supernormal powers, skillful in establishing the activities carried out by knowledge. These are not generated by forces of pride. He plays with supernormal powers displayed in the world, all actions abiding in those powers, bringing forth great marvels in the world.

“And, Śāriputra, this supernormal power is the mark of great knowledge because it is endowed with subtle worldly and supramundane functions. This supernormal power is the mark of great wisdom because it it directly perceives all worldly and supramundane. This supernormal power is the mark of the inexhaustible because its pervasion is equal to all-pervading space. This supernormal power is the mark of equality in seeing all forms because it sees form and formlessness equally. This supernormal power is skilled in entering the Dharma gate of sound because the past of sound is in the nature of equality. This supernormal power can observe all the mental activities of beings because it directly beholds their nature. This supernormal power is skilled in recollecting all kalpas because it distinctly knows the past and future limit. This supernormal power may constantly manifest immeasurable transformations because there is no deliberation in its cultivation. This supernormal power knows the exhaustion of the contaminants because it abides by kāla and samaya and never misses the opportune moment. This supernormal power signifies the supramundane manifestation of the noble ones, as it pertains to the discerning insight into all phenomena.

“Śāriputra, such profound and subtle supernormal power cannot be fathomed by Śrāvakas or Pratyekabuddhas. This supernormal power possesses great majesty and is able to subdue all beings. This supernormal power accomplishes great deeds because it enables mastery over all phenomena through consecration. Śāriputra, this is called the Bodhisattva-Mahāsattva who, because he relies on the Meditation-Pāramitā, attains these irreversible supreme supernormal powers, skillful in establishing the activities carried out by knowledge, and not arising from forces of pride.”