THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
Chinese translation: Jin Dynasty, Tripiṭaka Master Voraśa, a native of Khotan.
VOLUME 1
Chapter 1: RADIANT LIGHT
Thus have I heard:
At one time, on Mount Gṛdhrakūṭa in the country of Rājagṛha, the Buddha was together with a great assembly of five thousand bhikṣus, all of whom were Arhats who had exhausted all defilements, whose minds were liberated and free from impurity, whose wisdom moved freely and penetrated all matters. They were like mighty dragon kings who had completed their task, laid down their burden, fulfilled their aspirations, purified the three kinds of karma, and fully manifested right wisdom.
There were also five hundred bhikṣuṇīs, together with assemblies of upāsakas and upāsikās. The great Bodhisattvas had attained dhāraṇīs, the Samādhi of Emptiness Practice, the Treasury of Signlessness and Wishlessness, the Patience of Equality, and the unobstructed dhāraṇī gateway. They had attained the five kinds of supernatural powers. Their speech was gentle, they were never indolent, they had abandoned profit and offerings, desired nothing further, had realized profound patience in the Dharma, possessed the strength of diligence that surpassed the actions of Māra, were beyond birth and death, and had successively taught beings throughout asaṃkhyeya kalpas according to their original vows. They never forgot their deeds, their countenances were joyful, they were always humble and respectful, and their words were harmonious. Among great assemblies they retained everything in memory. Throughout countless kalpas they had received instruction. They taught that words are like illusions, dreams, echoes, light, mirages, magical transformations, bubbles, reflections in a mirror, shimmering heat, and the moon reflected in water. They constantly used this Dharma to awaken sentient beings, understood the inclinations of all beings, and, through marvelous wisdom, delivered them according to their aspirations. Their minds were unobstructed, they perfectly cultivated patience, comprehended ultimate truth, sought to protect immeasurable and countless Buddha lands, and entered the samādhis of all Buddhas. They constantly requested the Buddhas to teach the Dharma for sentient beings, enabling them all to attain awakening, abandon attachment, and dwell freely and peacefully in hundreds of thousands of samādhis. Such was the majestic virtue of these Bodhisattvas.
Their names were: Bodhisattva Protector of All Bonds, Bodhisattva Precious Arrival, Bodhisattva Spiritual Guide, Bodhisattva Dragon Giver, Bodhisattva He Who Can Teach What He Receives, Bodhisattva Heavenly Rain, Bodhisattva Heavenly King, Bodhisattva Worthy Protector, Bodhisattva Wonderful Intention, Bodhisattva Holder of Resolute Mind, Bodhisattva Increasing Resolve, Bodhisattva Manifest Freedom from Delusion, Bodhisattva Good Dharma, Bodhisattva Beyond the Stages, Bodhisattva Constant Response, Bodhisattva Not Far from Wisdom, Bodhisattva Treasury of Cherished Sun, Bodhisattva Mind Without Diminishment, Bodhisattva Manifest Voice, Bodhisattva Compassionate Noble Majesty, Bodhisattva Jeweled Seal Hand, Bodhisattva Ever-Raised Hand, Bodhisattva Maitreya, and more than hundreds of thousands of koṭis of nayutas of Bodhisattvas, all abiding in the stage of one lifetime before Buddhahood. There were also innumerable hundreds of thousands of Bodhisattvas and venerable elders who had gathered there.
At that time, the World-Honored One sat cross-legged upon a lofty seat and entered the Samādhi of Concentrated Mind, the king of all samādhis, from which all other samādhis arise. Abiding in this samādhi, the World-Honored One surveyed the world with the divine eye. From the thousand-spoked wheel marks beneath His feet, light radiated upward from His calves to the crown protuberance of His head. Every part of the Buddha’s body emitted six billion hundreds of thousands of rays of light, illuminating the east, west, south, north, the four intermediate directions, above and below, pervading the entire trichiliocosm. Sentient beings in Buddha lands as numerous as the sands of the Ganges, upon seeing this radiance, gave rise to steadfast faith and resolved to cultivate the true path.
Then, from every hair pore on the body of the World-Honored One, rays of light shone throughout the trichiliocosm and further illuminated worlds throughout the ten directions as numerous as the sands of the Ganges. All sentient beings who saw this radiance gave rise to faith in the unsurpassed true path.
The World-Honored One then, by means of the Dharma of the Tathāgatas’ unsurpassed perfect enlightenment free from attachment, emitted a great path of light that illuminated the entire trichiliocosm and worlds throughout the ten directions as numerous as the sands of the Ganges. All sentient beings who saw this radiance gave rise to the aspiration for unsurpassed perfect enlightenment.
Then the World-Honored One manifested His broad and long tongue, covering the entire trichiliocosm. From this tongue emanated countless hundreds of thousands of millions of brilliant rays of light. Each ray transformed into a precious thousand-petaled lotus, golden in color. Upon every lotus sat a manifested Buddha teaching the Six Pāramitās. All sentient beings who heard this Dharma gave rise to the aspiration for unsurpassed perfect enlightenment. From the light of the Buddha’s tongue, these flowers illuminated worlds throughout the ten directions as numerous as the sands of the Ganges. All sentient beings who saw this light and heard this Dharma gave rise to the aspiration for unsurpassed perfect enlightenment.
Then the World-Honored One sat upon the Lion Throne and entered the samādhi called Lion’s Play. His body manifested supernatural powers, causing the trichiliocosm to quake in six ways. Through the majestic power of this samādhi, the earth throughout the trichiliocosm became soft and elastic beneath every step. Beings in the hells, hungry ghosts, insects, and those dwelling in the eight difficult states were all liberated and reborn among humans or in the heavenly realms, up to the sixth heaven. Upon being reborn, they rejoiced, remembered their previous lives, came before the Buddha, bowed to Him, and received His teaching.
Likewise, sentient beings throughout the ten directions, in worlds as numerous as the sands of the Ganges, who dwelt in the three evil destinies or the eight difficult states, were freed from suffering, reborn among humans or in the heavens up to the sixth heaven, and upon rebirth joyfully remembered their former lives, came before the Buddha, paid homage, and received the Dharma.
At that time, throughout the trichiliocosm, the blind regained sight, the deaf regained hearing, the mute could speak, the hunchbacked stood upright, the crippled were healed, the mentally disturbed recovered, the insane became calm, the sick were cured, the hungry and thirsty were satisfied, the weak became strong, the elderly became youthful, and those lacking clothing obtained garments. All beings had their wishes fulfilled. They regarded one another as parents, brothers, and sisters. They practiced the ten wholesome deeds, cultivated the pure life without fault, and experienced joy and ease like bhikṣus who had attained the third dhyāna. All beings attained wisdom, disciplined themselves, and no longer harmed others.
The World-Honored One sat upon the Lion Throne in the trichiliocosm. His merit was supremely exalted, and His body shone with incomparable majesty. He was like Mount Sumeru, which no other mountain can equal.
Then the World-Honored One, in accordance with the Dharma of the Tathāgatas’ unsurpassed perfect enlightenment free from attachment, emitted a mighty voice that resounded throughout the trichiliocosm. The gods of the Śuddhāvāsa heavens, the Brahmā heavens, Śakra, the Four Heavenly Kings, and the devas of the heavenly realms, together with other sentient beings, upon seeing the Lion Throne and hearing the Dharma, brought many kinds of precious incense and flowers to make offerings to the Dharma of the Tathāgatas’ unsurpassed perfect enlightenment free from attachment.
The beings throughout the trichiliocosm all brought fragrant waters and worldly flowers to offer to the World-Honored One. The incense and flowers offered by devas and humans gathered and remained suspended in the sky, transforming into a great pavilion. Within that pavilion appeared long banners and jeweled canopies adorned with brilliant five-colored flowers hanging down. They emitted light that turned the land throughout the trichiliocosm into the color of gold… and likewise throughout worlds in every direction as numerous as the sands of the Ganges.
At that time, the people of Jambudvīpa thought, “Today the Tathāgata, the Worthy One, the Perfectly Enlightened One, teaches the Dharma only here among us and nowhere else.” Likewise, all sentient beings throughout the trichiliocosm thought, “Today the Tathāgata teaches the Dharma only here and nowhere else.”
Seated upon the Lion Throne, the World-Honored One again emitted light that illuminated the entire trichiliocosm. Those beings who saw this radiance beheld the Buddha and His assembly of disciples in the eastern worlds as numerous as the sands of the Ganges, including Buddha Śākyamuni and His assembly in the Sahā World… and the sentient beings throughout the ten directions likewise beheld the same.
In the eastern direction there are Buddha lands as numerous as the sands of the Ganges. Among them is a land called Jewel Accumulation. The Buddha in that land is named Jewel Deeds Tathāgata, Worthy One, Perfectly Enlightened, who is expounding the Prajñāpāramitā to guide sentient beings. Bodhisattva Universal Brightness saw the Buddha Śākyamuni’s radiant light, majestic spiritual transformations, and the trembling of the world, and asked Jewel Deeds Tathāgata:
“What is the cause of the Buddha’s radiant light and miraculous manifestations today?”
Jewel Deeds Tathāgata replied to Universal Brightness:
“Far to the west is the Sahā World. The Buddha there is named Śākyamuni, who is teaching the Prajñāpāramitā to the Bodhisattvas. Therefore, this auspicious sign has appeared.”
Universal Brightness addressed the Buddha:
“World-Honored One! I wish to go to the place of Buddha Śākyamuni to make offerings and pay homage, because all the Bodhisattvas in that land have attained Dhāraṇī and Samādhi surpassing all other Samādhis.”
The Buddha said to Universal Brightness:
“If you wish to go, then go as you please.”
At that time, Buddha Jewel Deeds gave Bodhisattva Universal Brightness one thousand lotus flowers, golden in color like pure gold, and said:
“Take these flowers to offer to Buddha Śākyamuni.”
He further instructed:
“When you arrive in that land, maintain proper deportment and do not neglect the rules of conduct. Why? Because only Bodhisattvas who practice and uphold the precepts are born in that land.”
Then Bodhisattva Universal Brightness, together with countless hundreds of thousands of Bodhisattvas, innumerable bhikṣus, faithful laymen, and faithful laywomen, came from the east. Passing through many Buddha lands, they paid homage and offered flowers. Upon arriving in the World of Endurance, they met Buddha Śākyamuni, bowed with their heads at his feet, and said:
“Buddha Jewel Deeds Tathāgata respectfully inquires whether the World-Honored One is at ease, with lightness of body and good health. We present these flowers as offerings to the World-Honored One.”
Buddha Śākyamuni accepted the flowers and scattered them toward the Buddha lands in the east, as numerous as the sands of the Ganges. Upon each flower appeared a manifested Buddha seated and teaching the Prajñāpāramitā to guide sentient beings. All who heard the Dharma generated the aspiration for the unsurpassed, true, and perfect Way. The faithful laymen and laywomen accompanying Bodhisattva Universal Brightness all bowed in homage and offered flowers to Buddha Śākyamuni.
In the southern direction there are Buddha lands as numerous as the sands of the Ganges. Among them is a land called Crossing Sorrow. The Buddha there is named Fearless Freedom Tathāgata, Worthy One, Perfectly Enlightened, and there is a Bodhisattva named Dispelling Sorrow.
In the western direction there are Buddha lands as numerous as the sands of the Ganges. Among them is a land called Destroying Evil. The Buddha there is named Supreme Jewel Tathāgata, Worthy One, Perfectly Enlightened, and there is a Bodhisattva named Mindful Conduct.
In the northern direction there are Buddha lands as numerous as the sands of the Ganges. Among them is a land called Victory. The Buddha there is named King of Humanity Tathāgata, Worthy One, Perfectly Enlightened, and there is a Bodhisattva named Bestowing Victory.
In the lower direction there are Buddha lands as numerous as the sands of the Ganges. Among them is a land called Virtue. The Buddha there is named Majestic Virtue Tathāgata, Worthy One, Perfectly Enlightened, and there is a Bodhisattva named Wondrous Flower.
In the upper direction there are likewise Buddha lands as numerous as the sands of the Ganges. Among them is a land called Joyful Reflection. The Buddha there is named Joyful Reflection Tathāgata, Worthy One, Perfectly Enlightened, and there is a Bodhisattva named Joyful Reflection Giving.
Thus, the Bodhisattvas of the six directions all asked the Buddha in their respective lands:
“What is the cause of this miraculous manifestation?”
The Buddhas replied:
“Very far from this world is the World of Endurance. The Buddha there is named Śākyamuni, who is expounding the Prajñāpāramitā for the Bodhisattvas. Therefore, this auspicious sign has appeared.”
The Bodhisattvas all said:
“We wish to go to the World of Endurance to pay homage and make offerings to Buddha Śākyamuni.”
At that time, each Buddha gave precious flowers to countless hundreds of thousands of Bodhisattvas. Together with assemblies of bhikṣus, faithful laymen, and faithful laywomen, they all journeyed to the World of Endurance. Passing through many Buddha lands, they offered flowers… and gradually arrived in the World of Endurance, where they met Buddha Śākyamuni, inquired after his well-being, made offerings… just as the Bodhisattvas from the eastern direction had done.
Then, in an instant, the entire trichiliocosm was transformed into the seven treasures. Grasses and trees blossomed with fragrant flowers, long banners were hung, five-colored silks were displayed, and flower canopies were spread everywhere. It became like the land of Buddha Universal Flower Tathāgata in the Flower Accumulation World, the realm of Mañjuśrī, the Heavenly Prince Good-Abiding Mind King, and the great Bodhisattvas of mighty spiritual power. The precious adornments of the World of Endurance became equal to those of those Buddha lands. The assembly of devas, dragons, māras, brahmās, śramaṇas, brāhmaṇas, the people of the land, Bodhisattvas, and those who had newly aroused the aspiration all gathered together.
When the Buddha saw that the great assembly had assembled, he said:
“Śāriputra, a Great Bodhisattva should diligently cultivate and study the Prajñāpāramitā.”
Śāriputra addressed the Buddha:
“How should I practice Prajñā Pāramitā so as to thoroughly understand all dharmas?”
The Buddha replied:
“Śāriputra! A great Bodhisattva who practices Prajñā Pāramitā always gives generously. There is the gift, the giver, and the recipient—this is the practice of Dāna Pāramitā (the Perfection of Giving). Knowing good and evil, merit and demerit, is Śīla Pāramitā (the Perfection of Morality). Not giving rise to anger is Kṣānti Pāramitā (the Perfection of Patience). Diligently cultivating body, speech, and mind without laziness is Vīrya Pāramitā (the Perfection of Diligence). Not becoming attached to the six sense faculties is Dhyāna Pāramitā (the Perfection of Meditation).
“Furthermore, Śāriputra! When a great Bodhisattva practices Prajñā Pāramitā, the mind remains undisturbed and will fully attain the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path. Such a Bodhisattva will also fully attain the samādhis of Emptiness, Signlessness, and Wishlessness; the Four Dhyanas; the Four Immeasurables; the Four Formless Samādhis; the Eight Liberations; and the Nine Successive Meditative Attainments. Furthermore, they will thoroughly understand the nine contemplations: the appearance of a freshly deceased corpse; the appearance of tendons binding bones like bundles of firewood; the appearance of bluish discoloration; the appearance of pus; the appearance of blood; the appearance of a corpse after being gnawed by insects; scattered bones; bones after a long time; and the repulsive appearance of bones after cremation. Having understood these contemplations, they constantly recollect the Buddha, the Dharma, and the Sangha; recollect generosity, morality, breathing in and out, impermanence, suffering, emptiness, and non-self; contemplate the absence of pleasure, the absence of arising and ceasing, the absence of ending, the absence of origination; contemplate goodness and the Dharma; discern the minds of sentient beings—this is wisdom. They also attain the Samādhi of Enlightenment Factors and the Samādhi of No Thought; states with perception and fear, without perception and without fear, and neither with perception nor without perception, nor with fear; regarding the faculty of one who has not yet known, the faculty of one who is in the process of knowing, and the faculty of one who has already known, they clearly understand desire. They transcend the eight difficulties and the twelve sense bases; fully possess the Ten Powers, the Eighteen Unique Qualities of the Buddhas, the Four Fearlessnesses, the Four Unobstructed Wisdoms, Great Loving-kindness, and Great Compassion; and understand all the wisdom that a Bodhisattva must cultivate through Prajñā Pāramitā. A great Bodhisattva who wishes to attain omniscience and be liberated from birth and death must study and practice Prajñā Pāramitā.
“Thus, Śāriputra, this is how a great Bodhisattva practices Prajñā Pāramitā.
“Furthermore, Śāriputra! If a great Bodhisattva wishes to ascend to the Bodhisattva stage, surpass the stages of the Śrāvakas and Pratyekabuddhas, attain the stage of non-retrogression, realize the six supernatural powers, and know the thoughts of all people; if they wish to surpass the wisdom of the Śrāvakas and Pratyekabuddhas, then they must study and practice Prajñā Pāramitā. If a great Bodhisattva wishes to quickly attain the Dhāraṇīs, the Samādhis, and the various wisdoms, they must study and practice Prajñā Pāramitā. If they wish to surpass the supportive merits, generosity, and morality of the Śrāvakas and Pratyekabuddhas, they must study and practice Prajñā Pāramitā. If they wish to understand the morality, samādhi, wisdom, liberating insight, and wisdom of liberation of the Śrāvakas and Pratyekabuddhas, and furthermore transcend these dharmas, they must study and practice Prajñā Pāramitā. If a great Bodhisattva practices generosity, morality, patience, diligence, and meditation only to a small extent but wishes to obtain immeasurable merit, they must study and practice Prajñā Pāramitā. If a great Bodhisattva wishes for the bodies of their relatives to resemble the Buddha’s body, they must study and practice Prajñā Pāramitā. If they wish to attain the thirty-two major marks and eighty minor characteristics of a Great Being, perfect the Bodhisattva lineage, and quickly reach the Ten Grounds, they must study and practice Prajñā Pāramitā. If they wish to draw near to and make offerings to the World-Honored Buddhas, accomplishing all deeds for the sake of perfecting merit, they must study and practice Prajñā Pāramitā. If they wish to fulfill the wishes of all sentient beings by providing drinking water, food, vehicles, elephants, horses, shoes, clothing, fragrances, flower garlands, beds, and so forth, they must study and practice Prajñā Pāramitā.
“Śāriputra! If a great Bodhisattva wishes that everyone in as many Buddha lands as there are grains of sand in the Ganges fully attain the Six Pāramitās, they must study and practice Prajñā Pāramitā. If they wish to accumulate the merit leading to Buddhahood, they must study and practice Prajñā Pāramitā. If they wish to be praised by the World-Honored Buddhas throughout Buddha lands as numerous as the sands of the Ganges, they must study and practice Prajñā Pāramitā. If they wish, within a single thought, to manifest themselves throughout Buddha lands as numerous as the sands of the Ganges in the ten directions, they must study and practice Prajñā Pāramitā. If they wish their voice to be heard throughout the worlds of the ten directions, they must study and practice Prajñā Pāramitā. If they wish to preserve all Buddha lands in the ten directions from destruction, they must study and practice Prajñā Pāramitā. If they wish to abide in Inner Emptiness, Outer Emptiness, Great Emptiness, Supreme Emptiness, Emptiness of Emptiness, Emptiness of the Conditioned, Emptiness of the Unconditioned, Ultimate Emptiness, Infinite Emptiness, Emptiness of Possessions, Emptiness of Intrinsic Nature, Emptiness of All Dharmas, Emptiness of Non-dependence, and Emptiness of Non-possession, and furthermore understand these emptinesses, they must study and practice Prajñā Pāramitā. If they wish to truly know the Buddhas and all dharmas, they must study and practice Prajñā Pāramitā. If they wish to know the nature and characteristics of all dharmas, they must study and practice Prajñā Pāramitā. If they wish to know the ultimate reality of all dharmas, they must study and practice Prajñā Pāramitā.
“Śāriputra! This is how a great Bodhisattva should cultivate and abide in Prajñā Pāramitā.
“Furthermore, Śāriputra! If a great Bodhisattva wishes to know the number of dust particles, grasses, trees, branches, and leaves throughout the great trichiliocosm, they must study and practice Prajñā Pāramitā. If a great Bodhisattva wishes to use one-hundredth of a hair to count every drop of water in the oceans of the great trichiliocosm, know their exact number, and yet leave the nature of the water unharmed, they must study and practice Prajñā Pāramitā. If a great fire blazes throughout the great trichiliocosm like the fire at the end of an aeon, and a great Bodhisattva wishes to extinguish it with a single breath in an instant, they must study and practice Prajñā Pāramitā. If fierce winds arise throughout the great trichiliocosm, crushing Mount Sumeru into dust, and a great Bodhisattva wishes to stop those winds with a single finger and cause them to subside, they must study and practice Prajñā Pāramitā. If a great Bodhisattva wishes to sit cross-legged throughout empty space in the great trichiliocosm, they must study and practice Prajñā Pāramitā. If they wish to lift all the Mount Sumerus of the great trichiliocosm with one hand and place them elsewhere beyond countless Buddha worlds, they must study and practice Prajñā Pāramitā. If they wish to offer a single bowl of rice that satisfies all the Buddhas and their disciples throughout the ten directions in Buddha lands as numerous as the sands of the Ganges, they must study and practice Prajñā Pāramitā. Likewise, if they wish to offer jewels, ornaments, robes, banners, five-colored silks, jeweled canopies, flowers, and incense to countless Buddhas and their disciples, they must study and practice Prajñā Pāramitā. If they wish to enable sentient beings throughout the ten directions in Buddha lands as numerous as the sands of the Ganges to perfect morality, samādhi, wisdom, liberating insight, wisdom of liberation, the four fruits of the śramaṇa path, and ultimately attain Nirvāṇa without remainder, they must study and practice Prajñā Pāramitā.
“Furthermore, Śāriputra! When a great Bodhisattva practices Prajñā Pāramitā and gives generously, they think: ‘I shall obtain great rewards, be born into a noble family, among Brahmins or wealthy householders, or be reborn in the Heaven of the Four Great Kings… up to the sixth heaven. Through this generosity I shall be reborn in the first dhyāna heaven up to the fourth dhyāna heaven, and in the formless realms. I shall attain the stages of the noble ones, the eightfold path, become a Stream-enterer… up to an Arhat or a Pratyekabuddha.’ Therefore, one should study and practice Prajñā Pāramitā.
Now, Śāriputra! A great Bodhisattva who wishes to cultivate and study Prajñāpāramitā must use wisdom as the skillful means; only then can the six pāramitās be fully perfected.
Śāriputra said to the Buddha:
“How does a great Bodhisattva practice generosity so as to fulfill the six pāramitās?”
The Buddha replied:
When a great Bodhisattva practices the Pāramitā of Generosity without clinging to the act of giving, the gift, or the recipient, then the six pāramitās are complete. This is the perfection of generosity. Regarding good and evil, if no notions of sin or merit arise, this is the Pāramitā of Morality. Without anger or delight, this is the Pāramitā of Patience. When the mind is free from laziness, this is the Pāramitā of Diligence. Without attachment to phenomena and without giving rise to doubt, this is the Pāramitā of Meditation. Being detached from all dharmas, this is the Pāramitā of Wisdom (Prajñā).
Furthermore, Śāriputra! If a great Bodhisattva wishes to know the dharmas of all Buddhas, the World-Honored Ones, throughout the three times—past, present, and future—and to transcend conditioned and unconditioned phenomena, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to truly understand the Buddha Dharma of the three times—past, present, and future—and the arising of the characteristics of dharmas, so as to attain complete enlightenment, surpass the Śrāvakas and Pratyekabuddhas, become a companion and attendant of all Buddhas, become a great companion of Bodhisattvas, practice great generosity, practice signless giving, and not give rise to evil thoughts, anger, laziness, distraction, or misguided wisdom, then they must study Prajñāpāramitā.
Śāriputra! If a great Bodhisattva wishes to establish sentient beings in generosity, morality, and right mindfulness so as to encourage merit, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to perfect the Flesh Eye, the Divine Eye, the Wisdom Eye, and the Dharma Eye, then they must study Prajñāpāramitā.
Śāriputra! If a great Bodhisattva wishes to attain the Divine Eye to behold the Buddhas of the ten directions, the Divine Ear to hear the Buddhas of the ten directions expounding the Dharma, and to understand the intentions of the Buddhas, then they must study Prajñāpāramitā. If a great Bodhisattva wishes always to hear the voices of the Buddhas of the ten directions teaching the Dharma…, and ultimately to attain unsurpassed, perfect enlightenment, then they must study Prajñāpāramitā.
Śāriputra! If a great Bodhisattva wishes to see the Buddhas in all Buddha lands throughout the three times—past, present, and future—then they must study Prajñāpāramitā. If a great Bodhisattva wishes to hear the Dharma taught by the Buddhas of the ten directions, recite the twelve divisions of the scriptures together with teachings never before heard by the Śrāvakas, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to hear and understand the teachings that the Buddhas of the ten directions have spoken and will speak, in order to teach sentient beings, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to hear all the teachings expounded by the Buddhas throughout the three times—past, present, and future—and then teach them to all sentient beings everywhere, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to radiate light throughout places of darkness where there is no sunlight or moonlight, illuminating the Buddha worlds of the ten directions as numerous as the sands of the Ganges, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to enable those who have never heard of the Buddha, the Dharma, or the Saṅgha to attain Right View, then they must study Prajñāpāramitā.
Furthermore, Śāriputra! If a great Bodhisattva wishes to cause blind beings throughout the countless Ganges-sand worlds of the ten directions to see, the deaf to hear, the insane to become calm and composed, those lacking clothing to be clothed, and the hungry and thirsty to be satisfied…, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to liberate beings in hell and the three evil realms throughout the countless lands of the ten directions so that they may be reborn as humans, then they must study Prajñāpāramitā. If a great Bodhisattva wishes all beings throughout the countless Ganges-sand worlds to become fully endowed with moral discipline, samādhi, wisdom, liberation, liberating wisdom, liberating insight, the attainments of Stream-enterer, Arhat, Pratyekabuddha, the dignified conduct of all Buddhas, and ultimately unsurpassed, perfect enlightenment, then they must study Prajñāpāramitā.
Śāriputra! If a great Bodhisattva wishes to fully comprehend both worldly and transcendent matters, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to walk with their feet four inches above the ground while still leaving the marks of a thousand-spoked wheel, to be surrounded by the heavenly beings of the Four Heavenly Kings, the Akaniṣṭha Heaven, and countless celestial attendants, to approach the Bodhi tree where a seat is prepared with precious silk, to attain unsurpassed, perfect enlightenment, to travel everywhere teaching and liberating beings, and to have every seat be made of vajra, then they must study Prajñāpāramitā. If a great Bodhisattva wishes to renounce the household life and attain unsurpassed, perfect enlightenment in a single day, turn the Wheel of Dharma so that immeasurable and countless beings abandon defiled dharmas, attain the pure Dharma Eye, become free from afflictions, achieve liberation of mind, attain omniscient wisdom, and realize unsurpassed, perfect enlightenment, then they must study Prajñāpāramitā. If a great Bodhisattva vows that, upon becoming a Buddha, they will teach the Dharma to innumerable disciples so that they attain realization right from their seats; that those who generate the Bodhisattva aspiration attain omniscient wisdom and unsurpassed, perfect enlightenment; that their Buddha land will know no lust, anger, or delusion; that all beings will possess equal wisdom, constantly practice generosity and morality, discipline themselves, and no longer harm one another; and that after their Parinirvāṇa the true Dharma will never even bear the name of decline or extinction, then they must study Prajñāpāramitā. If a great Bodhisattva wishes that, upon attaining unsurpassed, perfect enlightenment, any sentient being who hears their name will also attain the title of Perfectly Enlightened One, then they must study Prajñāpāramitā.
Chapter 2: NON-SEEING
Furthermore, Śāriputra! When a great Bodhisattva first arouses the aspiration to practice Prajñāpāramitā, the Four Heavenly Kings all rejoice and think: “We shall present four precious alms bowls as offerings, in accordance with the proper tradition by which the Heavenly Kings of old offered bowls.”
The king of the Trāyastriṃśa Heaven and the king of the sixth heaven realm also rejoiced, thinking: “When this Bodhisattva attains Buddhahood, we too will attend and make offerings to him, causing the Asuras to diminish while the devas increase.”
The devas of the Akaniṣṭha Heaven throughout the great trichiliocosm also rejoiced, thinking: “This Bodhisattva practices Prajñāpāramitā. When he becomes a Buddha, we too will request him to turn the Wheel of Dharma.”
Thus, Śāriputra! When a great Bodhisattva practices Prajñāpāramitā, the six pāramitās gradually increase until they are complete. Good men and good women all rejoice, thinking: “We will become this Bodhisattva’s parents, brothers and sisters, spouse and children, relatives, and friends.”
At that time, the Four Heavenly Kings and the devas of the Akaniṣṭha Heaven all thought: “We should ensure that this Bodhisattva always practices the holy life from the moment he first arouses the aspiration until he attains Buddhahood, never allowing him to become attached to sensual desire. If one indulges in sensual desire, one loses the holy life; how could one then practice the path? This Bodhisattva always practices the holy life and will certainly become a Buddha. By not violating chastity through sensual desire, he will attain the Way.”
Śāriputra said to the Buddha:
“Does a Bodhisattva have parents, a spouse, children, and relatives?”
The Buddha replied:
“Śāriputra! Some Bodhisattvas have parents but no spouse or children. Some Bodhisattvas, from the very moment they first arouse the aspiration, manifest themselves in the form of a celibate youth without a wife and cultivate the path until they attain Buddhahood. Some Bodhisattvas, through skillful means, manifest themselves amidst the five sensual desires, first generating the aspiration for unsurpassed, perfect enlightenment, and then renounce the household life.
“Śāriputra! It is like a skilled magician who creates an illusion, manifesting the five sensual pleasures and enjoying himself within them. What do you think? Are the food and clothing of those conjured by the magician real?”
Śāriputra replied:
“World-Honored One, because they are illusions, they are not real.”
“In the same way, Śāriputra, through skillful means a Bodhisattva may appear to possess desires and dwell amidst sensual pleasures while supporting and nurturing all beings, yet remain unstained. He contemplates desire as fire, as an enemy, regarding it as evil and harmful, with a mind always weary of it. Even while appearing amidst sensual pleasures, the Bodhisattva constantly maintains this recollection. Even Bodhisattvas of the provisional vehicle constantly keep this in mind—how much more so those who have newly aroused the Bodhisattva aspiration?”
Śāriputra asked the Buddha:
“How should a Bodhisattva practice Prajñāpāramitā?”
The Buddha said:
“When a Bodhisattva practices Prajñāpāramitā, he does not see a Bodhisattva, nor the name ‘Bodhisattva.’ He does not see Prajñāpāramitā, nor any object to be seen, nor does he see anyone who does not act. Why? Because the Bodhisattva is empty, the name is also empty, and there are no five aggregates.
“The five aggregates are form, feeling, perception, formations, and consciousness. The five aggregates are emptiness, and emptiness is the five aggregates. Why? Because they are merely names. Through names they are called the Path, the Bodhisattva, emptiness, and the five aggregates; but in truth there is no arising, no ceasing, no attachment, and no abandonment.
“When a Bodhisattva practices in this way, he does not see arising, does not see ceasing, nor does he see attachment or abandonment. Why is this so? Because emptiness is taken as the principle upon which teachings are established, while names are false designations. A Bodhisattva practicing Prajñāpāramitā does not perceive the names of phenomena, and because there is no object of perception, there is nowhere to enter.
Chapter 3: Provisional Designations
Furthermore, Śāriputra! A Bodhisattva practicing Prajñāpāramitā should contemplate as follows: “Bodhisattva” is merely a name; “Buddha” is merely a name; “Prajñāpāramitā” is merely a name; the five aggregates are also merely names.
“O Śāriputra! All names such as ‘I’ and ‘self’ are merely names. When one seeks the ‘I’ or the ‘self,’ there is no ‘I’ or ‘self’; there are no sentient beings, nor is there birth; there is no one who is born, nor any self-birth; there is no person, no birth, no creator, no action, no doer, no receiver, no giver, no seeing, and nothing attained. Why? Because all dharmas are not truly existent; therefore they are empty. Thus the Bodhisattva, with regard to all dharmas, knows them to be only names and does not perceive them as truly existing; and even this non-perception is itself not perceived.
When the Bodhisattva practices Prajñāpāramitā in this way, although the application of contemplation on emptiness is not yet equal to that of the Buddha, it already surpasses by far that of the Śrāvakas and Pratyekabuddhas. Why? Because with respect to all dharmas, no point of entry is perceived.
“O Śāriputra! If a Bodhisattva practices Prajñāpāramitā in this way, then even if all the grasses, trees, rice, sesame, bamboo, sugarcane, reeds, and rushes throughout Jambudvīpa were each like Śāriputra and Maudgalyāyana in wisdom, supernatural powers, and virtue, they still could not compare with a Bodhisattva practicing Prajñāpāramitā. Even hundreds of thousands of millions of them would not equal a single fraction of such a Bodhisattva and no comparison could adequately express it. Why is this? O Śāriputra! Because the Bodhisattva practicing Prajñāpāramitā liberates all sentient beings.
“Furthermore, O Śāriputra! A Bodhisattva who practices Prajñāpāramitā and keeps Prajñāpāramitā in mind for even a single day surpasses the Śrāvakas and Pratyekabuddhas.
“O Śāriputra! Leave aside the affairs of Jambudvīpa. Even if all the grasses and trees filling the great trichiliocosm were each like Śāriputra and Maudgalyāyana, set that aside as well… Suppose Śāriputra and Maudgalyāyana filled the countless worlds in the ten directions, as numerous as the sands of the Ganges. Even with such immeasurable numbers, they could not compare with a Bodhisattva practicing Prajñāpāramitā. Even hundreds of thousands of millions of times over would not equal the Bodhisattva’s Prajñāpāramitā. The wisdom of the Bodhisattva surpasses that of the Śrāvakas and Pratyekabuddhas by hundreds of thousands of millions of times.
Śāriputra said to the Buddha:
“World-Honored One! The wisdom of the Śrāvakas—from Stream-enterers up to the Śrāvakas—the Pratyekabuddhas, the Bodhisattvas, and the Buddhas, the World-Honored Ones, does not contradict one another. It has no place of arising; it is all emptiness. There is no difference, no appearance, no coming into being. That which is not truly real has no distinction of superior or inferior. Why then does the World-Honored One say that a Bodhisattva who remembers and practices Prajñāpāramitā for one day surpasses the Śrāvakas and Pratyekabuddhas?”
The Buddha said to Śāriputra:
“They surpass the Śrāvakas and Pratyekabuddhas because, in practicing Prajñāpāramitā for one day, the Bodhisattva thinks: ‘By means of the causes and conditions of the Dharma-path, I should realize all dharmas and liberate all sentient beings.’
“O Śāriputra! Do the Śrāvakas and Pratyekabuddhas think in this way?”
Śāriputra replied:
“World-Honored One! The Śrāvakas and Pratyekabuddhas have never thought in this way.”
“Therefore, Śāriputra, you should know and remember this: the wisdom of the Śrāvakas and Pratyekabuddhas cannot compare with the wisdom of the Bodhisattva—not even by hundreds of thousands of millions of times.
“Furthermore, O Śāriputra! Do the Śrāvakas and Pratyekabuddhas think: ‘I practice the six Pāramitās in order to purify the Buddha-land, guide sentient beings, perfect the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Wisdoms, complete the Eighteen Unique Qualities, attain Unsurpassed Perfect Enlightenment, and bring immeasurable, countless beings to Nirvāṇa’?”
Śāriputra replied:
“World-Honored One! They do not think in this way.”
The Buddha said:
“The Bodhisattva is capable of this. By practicing the six Pāramitās and completing the eighteen unique qualities, the Bodhisattva attains Unsurpassed Perfect Enlightenment and liberates all sentient beings.
“O Śāriputra! It is like a firefly, which cannot think: ‘I will illuminate all of Jambudvīpa with my light.’ Likewise, O Śāriputra, the Śrāvakas and Pratyekabuddhas do not think: ‘I practice the six Pāramitās and complete the eighteen unique qualities in order to attain Unsurpassed Perfect Enlightenment and liberate sentient beings.’
“O Śāriputra! It is like the sun, which appears and shines throughout Jambudvīpa, leaving no place without its light. So too does the Bodhisattva practice the six Pāramitās, complete the eighteen qualities, attain Unsurpassed Perfect Enlightenment, and liberate innumerable sentient beings.”
Śāriputra asked the Buddha:
“How does the Bodhisattva surpass the Śrāvakas and Pratyekabuddhas, attain the stage of non-retrogression, and adorn the Buddha Path?”
The Buddha said to Śāriputra:
“From the moment the Bodhisattva first generates the aspiration for enlightenment, he continually practices the six Pāramitās, abides in Emptiness, Signlessness, and Wishlessness, surpasses the stage of the Śrāvakas and Pratyekabuddhas, and reaches the stage of Non-retrogression.”
Śāriputra asked the Buddha:
“At what stage does the Bodhisattva abide to become a field of merit for the Śrāvakas and Pratyekabuddhas?”
The Buddha said to Śāriputra:
“From the time the Bodhisattva first arouses the aspiration until reaching the seat of enlightenment, he continually practices the six Pāramitās. Throughout that time, he constantly protects and supports the Śrāvakas and Pratyekabuddhas. Why?
“O Śāriputra! Because when Bodhisattvas exist in the world, one knows of the Five Precepts, the Ten Wholesome Deeds, the Eight Precepts, the Four Dhyānas, the Four Immeasurable Minds, the Four Formless Absorptions, and even the Thirty-seven Factors of Enlightenment—they all appear in the world. Furthermore, the Eighteen Unique Qualities, the Buddha’s Ten Powers, and the Four Fearlessnesses are fully present. Because these teachings exist in the world, people also know of the royal lineage, the Brahmins, the wealthy householders, and lay followers. They also know of the Four Great Heavenly Kings up to the Heaven of the Thirty-three. They know of the Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and even that the Buddhas all appear in the world.”
“O Śāriputra! All names such as ‘I’ and ‘self’ are merely names. When one seeks the ‘I’ or the ‘self,’ there is no ‘I’ or ‘self’; there are no sentient beings, nor is there birth; there is no one who is born, nor any self-birth; there is no person, no birth, no creator, no action, no doer, no receiver, no giver, no seeing, and nothing attained. Why? Because all dharmas are not truly existent; therefore they are empty. Thus the Bodhisattva, with regard to all dharmas, knows them to be only names and does not perceive them as truly existing; and even this non-perception is itself not perceived.
When the Bodhisattva practices Prajñāpāramitā in this way, although the application of contemplation on emptiness is not yet equal to that of the Buddha, it already surpasses by far that of the Śrāvakas and Pratyekabuddhas. Why? Because with respect to all dharmas, no point of entry is perceived.
“O Śāriputra! If a Bodhisattva practices Prajñāpāramitā in this way, then even if all the grasses, trees, rice, sesame, bamboo, sugarcane, reeds, and rushes throughout Jambudvīpa were each like Śāriputra and Maudgalyāyana in wisdom, supernatural powers, and virtue, they still could not compare with a Bodhisattva practicing Prajñāpāramitā. Even hundreds of thousands of millions of them would not equal a single fraction of such a Bodhisattva and no comparison could adequately express it. Why is this? O Śāriputra! Because the Bodhisattva practicing Prajñāpāramitā liberates all sentient beings.
“Furthermore, O Śāriputra! A Bodhisattva who practices Prajñāpāramitā and keeps Prajñāpāramitā in mind for even a single day surpasses the Śrāvakas and Pratyekabuddhas.
“O Śāriputra! Leave aside the affairs of Jambudvīpa. Even if all the grasses and trees filling the great trichiliocosm were each like Śāriputra and Maudgalyāyana, set that aside as well… Suppose Śāriputra and Maudgalyāyana filled the countless worlds in the ten directions, as numerous as the sands of the Ganges. Even with such immeasurable numbers, they could not compare with a Bodhisattva practicing Prajñāpāramitā. Even hundreds of thousands of millions of times over would not equal the Bodhisattva’s Prajñāpāramitā. The wisdom of the Bodhisattva surpasses that of the Śrāvakas and Pratyekabuddhas by hundreds of thousands of millions of times.
Śāriputra said to the Buddha:
“World-Honored One! The wisdom of the Śrāvakas—from Stream-enterers up to the Śrāvakas—the Pratyekabuddhas, the Bodhisattvas, and the Buddhas, the World-Honored Ones, does not contradict one another. It has no place of arising; it is all emptiness. There is no difference, no appearance, no coming into being. That which is not truly real has no distinction of superior or inferior. Why then does the World-Honored One say that a Bodhisattva who remembers and practices Prajñāpāramitā for one day surpasses the Śrāvakas and Pratyekabuddhas?”
The Buddha said to Śāriputra:
“They surpass the Śrāvakas and Pratyekabuddhas because, in practicing Prajñāpāramitā for one day, the Bodhisattva thinks: ‘By means of the causes and conditions of the Dharma-path, I should realize all dharmas and liberate all sentient beings.’
“O Śāriputra! Do the Śrāvakas and Pratyekabuddhas think in this way?”
Śāriputra replied:
“World-Honored One! The Śrāvakas and Pratyekabuddhas have never thought in this way.”
“Therefore, Śāriputra, you should know and remember this: the wisdom of the Śrāvakas and Pratyekabuddhas cannot compare with the wisdom of the Bodhisattva—not even by hundreds of thousands of millions of times.
“Furthermore, O Śāriputra! Do the Śrāvakas and Pratyekabuddhas think: ‘I practice the six Pāramitās in order to purify the Buddha-land, guide sentient beings, perfect the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Wisdoms, complete the Eighteen Unique Qualities, attain Unsurpassed Perfect Enlightenment, and bring immeasurable, countless beings to Nirvāṇa’?”
Śāriputra replied:
“World-Honored One! They do not think in this way.”
The Buddha said:
“The Bodhisattva is capable of this. By practicing the six Pāramitās and completing the eighteen unique qualities, the Bodhisattva attains Unsurpassed Perfect Enlightenment and liberates all sentient beings.
“O Śāriputra! It is like a firefly, which cannot think: ‘I will illuminate all of Jambudvīpa with my light.’ Likewise, O Śāriputra, the Śrāvakas and Pratyekabuddhas do not think: ‘I practice the six Pāramitās and complete the eighteen unique qualities in order to attain Unsurpassed Perfect Enlightenment and liberate sentient beings.’
“O Śāriputra! It is like the sun, which appears and shines throughout Jambudvīpa, leaving no place without its light. So too does the Bodhisattva practice the six Pāramitās, complete the eighteen qualities, attain Unsurpassed Perfect Enlightenment, and liberate innumerable sentient beings.”
Śāriputra asked the Buddha:
“How does the Bodhisattva surpass the Śrāvakas and Pratyekabuddhas, attain the stage of non-retrogression, and adorn the Buddha Path?”
The Buddha said to Śāriputra:
“From the moment the Bodhisattva first generates the aspiration for enlightenment, he continually practices the six Pāramitās, abides in Emptiness, Signlessness, and Wishlessness, surpasses the stage of the Śrāvakas and Pratyekabuddhas, and reaches the stage of Non-retrogression.”
Śāriputra asked the Buddha:
“At what stage does the Bodhisattva abide to become a field of merit for the Śrāvakas and Pratyekabuddhas?”
The Buddha said to Śāriputra:
“From the time the Bodhisattva first arouses the aspiration until reaching the seat of enlightenment, he continually practices the six Pāramitās. Throughout that time, he constantly protects and supports the Śrāvakas and Pratyekabuddhas. Why?
“O Śāriputra! Because when Bodhisattvas exist in the world, one knows of the Five Precepts, the Ten Wholesome Deeds, the Eight Precepts, the Four Dhyānas, the Four Immeasurable Minds, the Four Formless Absorptions, and even the Thirty-seven Factors of Enlightenment—they all appear in the world. Furthermore, the Eighteen Unique Qualities, the Buddha’s Ten Powers, and the Four Fearlessnesses are fully present. Because these teachings exist in the world, people also know of the royal lineage, the Brahmins, the wealthy householders, and lay followers. They also know of the Four Great Heavenly Kings up to the Heaven of the Thirty-three. They know of the Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and even that the Buddhas all appear in the world.”
“Śāriputra! A Bodhisattva practicing Prajñāpāramitā does not think: ‘I will use supernatural powers to travel to the ten directions and meet the World-Honored Buddhas.’
Nor does he think: ‘I will hear the Buddhas of the ten directions preach the Dharma and uphold it.’
Nor does he think: ‘I will know the thoughts of sentient beings in the ten directions.’
Nor does he think: ‘I will know the rebirths throughout countless kalpas.’
Nor does he think: ‘I see the realms of good and evil, birth and death, to which sentient beings go in the ten directions.’ Such is the Bodhisattva who is in accord with Prajñāpāramitā.
“Śāriputra! A Bodhisattva thinks: ‘I will liberate countless beings and lead them into Nirvāṇa.’ Such is the Bodhisattva practicing Prajñāpāramitā. By practicing in this way, the Bodhisattva brings worldly affairs under control, and the Māras cannot find any opening. The Buddhas of the ten directions all protect that Bodhisattva, preventing him from falling into the stages of a Śrāvaka or a Pratyekabuddha. The Four Heavenly Kings, up to the Akaniṣṭha gods, all guard and protect that Bodhisattva, ensuring that no obstacles arise on the path. If, in this present life, that Bodhisattva’s body is afflicted with illness, all such illnesses are healed. Why is this? Because the Bodhisattva embraces all sentient beings with the mind of loving-kindness. Therefore, know that such a Bodhisattva is in accord with Prajñāpāramitā.
“Furthermore, Śāriputra! A Bodhisattva practicing Prajñāpāramitā swiftly attains dhāraṇīs and samādhis in this very life. Wherever he is born, he constantly encounters the Buddhas and their places of enlightenment, never separated from the Buddha. Such is the Bodhisattva who is in accord with Prajñāpāramitā.
“A Bodhisattva practicing Prajñāpāramitā also does not think in terms of phenomena being compatible or incompatible, equal or unequal. Why? Because he sees no phenomenon as compatible, nor does he see phenomena as equal. Such is the Bodhisattva who is in accord with Prajñāpāramitā.
“A Bodhisattva practicing Prajñāpāramitā does not think: ‘I will quickly attain realization of the Dharma-nature,’ nor does he think that he will not quickly attain such realization. Why? Because the Dharma-nature has no place where realization can be quickly attained. Such is the Bodhisattva who is in accord with Prajñāpāramitā.
“Furthermore, Śāriputra! A Bodhisattva practicing Prajñāpāramitā sees no separation from or union with the Dharma-nature, nor does he think: ‘The Dharma-nature has many distinctions.’ Such is the Bodhisattva who is in accord with all.
“Nor does he think: ‘This Dharma exists together with the Dharma-nature,’ nor that it does not exist. Why? Because the Dharma-nature has never been seen as existing. Therefore, know that this is to be in accord with Prajñāpāramitā.
“Furthermore, Śāriputra! A Bodhisattva practicing Prajñāpāramitā, with regard to the Dharma-nature, sees neither emptiness as united with the Dharma-nature nor the Dharma-nature as united with emptiness. This is true accord. The six sense faculties and the eighteen elements are likewise not united with emptiness, nor is emptiness united with the six sense faculties and the eighteen elements. Likewise, the Dharma-nature is not united with emptiness, nor is emptiness united with the Dharma-nature.
“Śāriputra! Such accord with emptiness is supreme and unsurpassed. A Bodhisattva practicing the Dharma of emptiness does not fall into the stages of a Śrāvaka or a Pratyekabuddha, purifies the Buddha-land, and teaches sentient beings so that they quickly attain Buddhahood.
“Śāriputra! When a Bodhisattva practices in this way, know that this Bodhisattva has already received a prediction of Buddhahood, is near the place of enlightenment, and brings benefit to immeasurable and countless beings.
“A Bodhisattva does not think: ‘I am in accord with Prajñāpāramitā.’
Nor does he think: ‘The World-Honored Buddhas will bestow upon me a prediction.’
Nor does he think: ‘Before long, having received that prediction, I will purify a Buddha-land.’
Nor does he think: ‘I will become a Buddha and turn the Wheel of Dharma.’
Why is this? Because the Bodhisattva and the Dharma-nature are of one essence, without distinction. Nor does he see any separate Dharma. A Bodhisattva practicing Prajñāpāramitā also does not see the Buddhas conferring a prediction of perfect enlightenment. Why? Because a Bodhisattva practicing Prajñāpāramitā has never perceived the mark of the birth of sentient beings, nor the mark of their cessation. Why? Because he does not see the arising and ceasing of any sentient being. All sentient beings are seen as neither arising nor undergoing arising and ceasing.
Why does a Bodhisattva practice Prajñāpāramitā? Because in practicing Prajñāpāramitā, the Bodhisattva neither gives rise to the notion of sentient beings nor to the absence of such a notion; he does not see the conduct of sentient beings, nor does he see it as different from their conduct. This is the Bodhisattva practicing the supreme conduct of emptiness. Abiding in this conduct, the Bodhisattva encompasses all practices, and all practices are contained within it. A Bodhisattva who abides in such conduct possesses great loving-kindness and great compassion. Jealousy and arrogance no longer arise; the mind is no longer distracted or indolent; anger no longer remains; the mind does not entertain evil thoughts, nor does it give rise to unwholesome wisdom.