THE MAHAPRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 3
Chapter 2: CONTEMPLATIVE STUDY (1)
At that time, the Blessed One, knowing that the worlds of gods, demons, Brahmas, sramanas, brahmanas, gandharvas, asuras, spirits, dragons, and the assembly of Great Bodhisattvas – those abiding in their final body who were devoted to succeeding to the position of Buddhahood – as well as all humans and non-humans with a karmic connection to the Dharma, had all fully gathered together, thereupon said to the Elder Sariputra:
If Great Bodhisattvas, regarding all dharmas, wish to thoroughly awaken to the ultimate characteristics of them all, they should study Prajnaparamita.
At that time, Sariputra, having heard the Buddha say this, was overjoyed beyond measure, immediately rose from his seat, approached the Buddha, bowed with joined palms, and said:
World-Honored One, how should Great Bodhisattvas, regarding all dharmas, wishing to thoroughly awaken to the ultimate characteristics of them all, study Prajnaparamita?
The Buddha said to the Elder Sariputra:
Sariputra, Great Bodhisattvas should take non-abiding as their skillful means in order to dwell in Prajnaparamita; because the characteristics of all dharmas cannot be apprehended.
Great Bodhisattvas should take non-relinquishing as their skillful means to perfect the Dharma of the Perfection of Generosity (Dana-paramita); because the giver, the receiver, and the gift are all unobtainable.
Great Bodhisattvas should take non-guarding as their skillful means to perfect the Dharma of the Perfection of Moral Discipline (Sila-paramita); because all characteristics of transgression and non-transgression are unobtainable.
Great Bodhisattvas should take non-grasping as their skillful means to perfect the Dharma of the Perfection of Patient Acceptance (Ksanti-paramita); because all characteristics of agitation and non-agitation are unobtainable.
Great Bodhisattvas should take non-striving as their skillful means to perfect the Dharma of the Perfection of Diligence (Virya-paramita); because the body and mind, whether exerting or at rest, are both unobtainable.
Great Bodhisattvas should take non-deliberating as their skillful means to perfect the Dharma of the Perfection of Meditative Concentration (Dhyana-paramita); because both the flavor of meditation and the absence of the flavor of meditation are unobtainable.
Great Bodhisattvas should take non-attachment as their skillful means to perfect the Dharma of Prajnaparamita; because the nature and characteristics
of all dharmas are unobtainable.
Furthermore, Sariputra, Great Bodhisattvas dwelling in Prajnaparamita must take the subtle principle of non-attainment as their skillful means to perfect
the thirty-seven limbs of enlightenment, namely: the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight-fold noble path – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita must take the subtle principle of non-attainment as their skillful means to perfect the three samadhi gateways, namely: emptiness, signlessness, and wishlessness – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the eight liberations, the eight stations of mastery, the nine successive abiding samadhis – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the ten totalities – all unobt-
ainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the ten recollections, namely: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of heavenly beings, recollection of stillness, recollection of the breath, recollection of death, and recollection of the body – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the ten Tathagata powers – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the four kinds of fearlessness – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the four unobstructed understandings – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the eighteen distinctive qualities of a Buddha – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the great loving-kindness and great compassion – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the thirty-two marks of a great person – all unobtainable.
Great Bodhisattvas dwelling in Prajnaparamita, taking the subtle principle of non-attainment as their skillful means, should perfect the eighty minor haracteristics – all unobtainable.
Furthermore, Sariputra, if Great Bodhisattvas wish to quickly realize the wisdom that surpasses all other wisdom, they should study Prajnaparamita.
If Great Bodhisattvas wish to quickly perfect the wisdom of knowing all things, the wisdom of knowing the marks of the path, the wisdom of knowing all
modes, they should study Prajnaparamita.
If Great Bodhisattvas wish to quickly perfect the wisdom of knowing the characteristics of the mental activities of all sentient beings, the wisdom of knowing the
unimpeded liberation of past and future, they should study Prajnaparamita.
If Great Bodhisattvas wish to sever the root afflictions and habitual tendencies accumulated over many lifetimes, they should study Prajnaparamita.
If Great Bodhisattvas wish to transcend the afflictions of birth and death and realize the Nirvana of the Bodhisattva, they should study Prajnaparamita.
If Great Bodhisattvas wish to surpass the levels of Sravakas and Pratyekabuddhas, they should study Prajnaparamita.
If Great Bodhisattvas wish to dwell in the non-retrogressive stage of Bodhisattvas, they should study Prajnaparamita.
If Great Bodhisattvas wish to realize the six supernatural powers with lively and wondrous function, they should study Prajnaparamita.
If Great Bodhisattvas wish to know the differences in the mental activities and directions of all sentient beings, they should study Prajnaparamita.
If Great Bodhisattvas wish to surpass Sravakas and Pratyekabuddhas in the function of wisdom, they should study Prajnaparamita.
If Great Bodhisattvas wish to realize the Dharani gateways and Samadhi gateways, they should study Prajnaparamita.
If Great Bodhisattvas wish, with a single moment of rejoicing mind, to completely surpass the material generosity of all Sravakas and Pratyekabuddhas throughout countless kalpas, they should study Prajnaparamita.
If Great Bodhisattvas wish, with a single moment of rejoicing mind, to completely surpass the moral disciplines maintained by all Sravakas and Pratyekabuddhas throughout countless kalpas, they should study Prajnaparamita.
If Great Bodhisattvas wish, with a single moment of rejoicing mind, to completely surpass all paths of concentration, wisdom, liberation,
and meditative absorptions of all Sravakas and Pratyekabuddhas, they should study Prajnaparamita.
If Great Bodhisattvas wish, with a single moment of rejoicing mind, to completely surpass all paths of dhyana, liberation, the various samadhi states and bases of mastery of all Sravakas and Pratyekabuddhas, they should study Prajnaparamita.
If Great Bodhisattvas wish, with a single moment of the wholesome dharma they are cultivating, to surpass all the wholesome dharmas of Sravakas and
Pratyekabuddhas throughout countless kalpas, they should study Prajnaparamita.
If Great Bodhisattvas wish, by practicing even a small portion of the dharmas of Generosity, Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, and Wisdom, to surpass the merit of all Sravakas and Pratyekabuddhas, they should study Prajnaparamita.
Furthermore, Sariputra, if Great Bodhisattvas wish to make the practice of the six paramitas – Generosity, Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, and Wisdom – free from all obstacles in every life, they should study Prajnaparamita.
If Great Bodhisattvas wish lifetime after lifetime to always encounter Buddhas, constantly hear the true Dharma, awaken as the Buddha has awakened,
and not forget it, they should study Prajnaparamita.
If Great Bodhisattvas wish to be fully endowed with the thirty-two marks of a great person and eighty accompanying characteristics of excellence, perfectly accomplish
the adornments of a Buddha body, they should study Prajnaparamita.
If Great Bodhisattvas wish lifetime after lifetime to always remember their previous lives, never lose the mind of great Bodhi, and be far from all evil companions, they should study Prajnaparamita.
If Great Bodhisattvas wish lifetime after lifetime to be fully endowed with great majestic virtue, drive away all demonic enemies, tame all heterodox teachers, and always be praised by the world, they should study Prajnaparamita.
If Great Bodhisattvas wish lifetime after lifetime to be permanently free from all afflictions and karmic obstructions, penetrate all dharmas, and their minds always be at peace, they should study Prajnaparamita.
If Great Bodhisattvas wish lifetime after lifetime to have their wholesome minds, wholesome vows, and wholesome actions continuously uninterrupted, without laziness or abandonment, they should study Prajnaparamita.
If Great Bodhisattvas wish to be born into families faithful to the Buddha, into the stage of pure practice, and to never be separated from Buddhas and Bodhisattvas they should study Prajnaparamita.
If Great Bodhisattvas wish lifetime after lifetime to be fully endowed with the excellent marks of a Buddha, upright and dignified, so that all sentient beings who see them feel joy and veneration, they should study Prajnaparamita.
If Great Bodhisattvas wish to use the innumerable powers of their superior wholesome roots to freely and always present offerings to the Buddhas of the ten directions, they should study Prajnaparamita.
If Great Bodhisattvas wish to fully satisfy all the needs of sentient beings, such as food and drink, clothing, bedding and seats, medicine, all kinds of flowers and incense, lamps, vehicles, gardens and forests, dwellings, wealth, grain, jewels, utensils and tools, they should study Prajnaparamita.
Furthermore, Sariputra, if Great Bodhisattvas wish to skillfully establish all sentient beings throughout the entire realm of beings in whatever is beneficial, they should study Prajnaparamita.
If Great Bodhisattvas wish to arise but a single thought of a wholesome mind and thereby attain great merit, right up until the moment of sitting under the Bodhi tree, they should study Prajnaparamita.
If Great Bodhisattvas wish to be seen and known by all the Tathagatas, Arhats, Perfectly Enlightened Ones, and the assembly of Great Bodhisattvas in the Buddha-lands throughout the ten directions, they should study Prajnaparamita.
If Great Bodhisattvas wish, with a single raising of the mind, to be able to travel throughout innumerable worlds in the ten directions in order to pay honor and make offerings to the Buddhas, they should study Prajnaparamita.
If Great Bodhisattvas wish, with a single emission of sound, to be able to reach throughout innumerable worlds in the ten directions and have that sound heard by all, they should study Prajnaparamita.
If Great Bodhisattvas wish, in the span of a single moment of mind, to establish all sentient beings in innumerable worlds in the ten directions in the Sravaka vehicle, they should study Prajnaparamita.
If Great Bodhisattvas wish, in the span of a single moment of mind, to establish all sentient beings in innumerable worlds in the ten directions in the Pratyekabuddha vehicle, they should study Prajnaparamita.
If Great Bodhisattvas wish, in the span of a single moment of mind, to establish all sentient beings in innumerable worlds in the ten directions in the Great Vehicle, they should study Prajnaparamita.
If Great Bodhisattvas wish to continue the lineage of Buddhas without interruption, preserve the Bodhisattva lineage and prevent it from being cut off, and adorn and purify the Buddha-land, causing it to be swiftly accomplished, they should study Prajnaparamita.
Furthermore, Sariputra, if Great Bodhisattvas wish to penetrate all subtle principles of emptiness, from inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, boundless emptiness, beginningless-endless emptiness, non-abandonment emptiness, essential emptiness, all-dharmas emptiness, own-nature emptiness, non-apprehensible emptiness, to non-entity emptiness – they should study Prajnaparamita.
If Great Bodhisattvas wish to penetrate all dharmas, the dharma-realm, suchness, the nature of dharmas, the nature of non-falseness, the nature of non-changeability, the nature of space, and the nature of nirvana – they should study Prajnaparamita.
If Great Bodhisattvas wish to penetrate the nature of the extent of all that exists and the nature of what things truly are regarding all dharmas, they should study Prajnaparamita.
If Great Bodhisattvas wish to penetrate the nature of causal conditions, the nature of immediately contiguous conditions, the nature of object conditions, the nature of dominant conditions, and the nature of the arising, abiding, and ceasing of dharmas, they should study Prajnaparamita.
If Great Bodhisattvas wish to penetrate all dharmas as being like illusions, like dreams, like echoes, like reflections, like shadows, like flowers in space, and like transformations – they should study Prajnaparamita.
If Great Bodhisattvas wish to know about empty space, the great earth, the mountains, great oceans, rivers, lakes, streams, ponds, and the water held in a single hair-tip – all unobtainable – they should study Prajnaparamita.
If Great Bodhisattvas wish to split a single hair into a hundred parts, then take one hundredth of that hair and with it encompass the great trichiliocosm and set it whirling like a potter’s wheel, yet no sentient being would feel disturbed or alarmed, they should study Prajnaparamita.
If Great Bodhisattvas see that a kalpa-ending fire is burning everywhere throughout heaven and earth in the trichiliocosm and wish, using only a single breath to blow all that fierce fire out, they should study Prajnaparamita.
If Great Bodhisattvas see that the disaster of a wild wind in the trichiliocosm is surging up and about to blow away mountains, oceans, and all things, and wish to stop it with a single finger, they should study Prajnaparamita.
If Great Bodhisattvas wish, seated in cross-legged meditation, to completely fill all of empty space within the trichiliocosm, they should study Prajnaparamita.
If Great Bodhisattvas wish to use a single strand of hair to bind all the Sumeru Mountains, great Sumeru Mountains, Iron Ring Mountains, great Iron Ring Mountains, and all the mountains within the trichiliocosm and swing them around as if they were a garland, without any sentient being feeling alarmed or frightened, yet the mountains remaining intact, they should study Prajnaparamita.
If Great Bodhisattvas wish to establish all kinds of sentient beings in innumerable worlds in the ten directions, causing them to abide in the happiness and joy of gods and humans, they should study Prajnaparamita.
Furthermore, Sariputra, if Great Bodhisattvas practice Prajnaparamita they will be able to know truly as they are: Bodhisattvas who practice generosity and give rise to the fruits of Stream-entry, Once-returning, Non-returning, Arahantship, Pratyekabuddha enlightenment, or even attain the supreme fruit of Enlightenment; and they will be able to know truly as they are the great rewards of practicing the Paramitas of Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, and Wisdom, which are similarly so.
Furthermore, Sariputra, if Great Bodhisattvas practice Prajnaparamita, they will definitely be able to know truly as they are: Skillfully employing generosity as a skillful means can fully perfect the Perfection of Generosity; skillfully employing generosity as a skillful means can fully perfect the Perfection of Moral Discipline; skillfully employing generosity as a skillful means can fully perfect the Perfection of Patient Acceptance; skillfully employing generosity as a skillful means can fully perfect the Perfection of Diligence; skillfully employing generosity as a skillful means can fully perfect the Perfection of Meditative Concentration; skillfully employing generosity as a skillful means can fully perfect the Perfection of Wisdom.
– They will be able to know truly as they are: Skillfully employing moral discipline as a skillful means can fully perfect the Perfection of Moral Discipline; skillfully employing moral discipline as a skillful means can fully perfect the Perfection of Patient Acceptance; skillfully employing moral discipline as a skillful means can fully perfect the Perfection of Diligence; skillfully employing moral discipline as a skillful means can fully perfect the Perfection of Meditative Concentration; skillfully employing moral discipline as a skillful means can fully perfect the Perfection of Wisdom; skillfully employing moral discipline as a skillful means can fully perfect the Perfection of Generosity.
– They will be able to know truly as they are: Skillfully employing patient acceptance as a skillful means can fully perfect the Perfection of Patient Acceptance; skillfully employing patient acceptance as a skillful means can fully perfect the Perfection of Diligence; skillfully employing patient acceptance as a skillful means can fully perfect the Perfection of Meditative Concentration; skillfully employing patient acceptance as a skillful means can fully perfect the Perfection of Wisdom; skillfully employing patient acceptance as a skillful means can fully perfect the Perfection of Generosity; skillfully employing patient acceptance as a skillful means can fully perfect the Perfection of Moral Discipline.
– They will be able to know truly as they are: Skillfully employing diligence as a skillful means can fully perfect the Perfection of Diligence; skillfully employing diligence as a skillful means can fully perfect the Perfection of Meditative Concentration; skillfully employing diligence as a skillful means can fully perfect the Perfection of Wisdom; skillfully employing diligence as a skillful means can fully perfect the Perfection of Generosity; skillfully employing diligence as a skillful means can fully perfect the Perfection of Moral Discipline; skillfully employing diligence as a skillful means can fully perfect the Perfection of Patient Acceptance.
– They will be able to know truly as they are: Skillfully employing meditative concentration as a skillful means can fully perfect the Perfection of Meditative Concentration; skillfully employing meditative concentration as a skillful means can fully perfect the Perfection of Wisdom; skillfully employing meditative concentration as a skillful means can fully perfect the Perfection of Generosity; skillfully employing meditative concentration as a skillful means can fully perfect the Perfection of Moral Discipline; skillfully employing meditative concentration as a skillful means can fully perfect the Perfection of Patient Acceptance; Perfection of Patient Acceptance; skillfully employing meditative concentration as a skillful means can fully perfect the Perfection of Diligence.
– They will be able to know truly as they are: Skillfully employing prajna as a skillful means can fully perfect the Perfection of Wisdom; skillfully employing prajna as a skillful means can fully perfect the Perfection of Generosity; skillfully employing prajna as a skillful means can fully perfect the Perfection of Moral Discipline; skillfully employing prajna as a skillful means can fully perfect the Perfection of Patient Acceptance; skillfully employing prajna as a skillful means can fully perfect the Perfection of Diligence; skillfully employing prajna as a skillful means can fully perfect the Perfection of Meditative Concentration.
At that time, the Elder Sariputra addressed the Buddha:
World-Honored One, why is it that when Great Bodhisattvas practice Prajnaparamita, they are able to know truly as they are regarding the dharmas of Generosity, Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, and Wisdom in this way, and through using skillful means they can fully perfect the Dharmas of the Perfections of Generosity, Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, and Wisdom?
The Buddha said to the Elder Sariputra:
Great Bodhisattvas who practice Prajnaparamita are able to know truly as they are: If a Great Bodhisattva uses non-attainment as skillful means and practices the Perfection of Generosity, they penetrate completely that giver, receiver, and gift are all unobtainable; skillfully employing generosity as a skillful means in this way can fully perfect all the Dharmas of the Perfections of Generosity, Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, and Wisdom.
If a Great Bodhisattva uses non-attainment as skillful means and practices the Perfection of Moral Discipline, they penetrate clearly that all characteristics of transgression and non-transgression are unobtainable; skillfully employing moral discipline as a skillful means in this way can fully perfect all the Dharmas of the Perfections of Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, Wisdom, and Generosity.
If a Great Bodhisattva takes non-attainment as skillful means and practices the Perfection of Patient Acceptance, they penetrate clearly that all characteristics of agitation and non-agitation are unobtainable; skillfully employing patient acceptance as a skillful means in this way can fully perfect all the Dharmas of the Perfections of Patient Acceptance, Diligence, Meditative Concentration, Wisdom, Generosity, and Moral Discipline.
If a Great Bodhisattva takes non-attainment as skillful means and practices the Perfection of Diligence, they penetrate clearly that all mental and physical states of exertion and laziness are unobtainable; skillfully employing diligence as a skillful means in this way can fully perfect all the Dharmas of the Perfections of Diligence, Meditative Concentration, Wisdom, Generosity, Moral Discipline, and Patient Acceptance.
If a Great Bodhisattva takes non-attainment as skillful means and practices the Perfection of Meditative Concentration, they penetrate clearly that all dharmas with and without the flavor of meditation are unobtainable; skillfully employing meditative concentration as a skillful means in this way can fully perfect all the Dharmas of the Perfections of Meditative Concentration, Wisdom, Generosity, Moral Discipline, Patient Acceptance, and Diligence.
If a Great Bodhisattva takes non-attainment as skillful means and practices Prajnaparamita, they penetrate clearly that all the natures and characteristics of all dharmas are unobtainable; skillfully employing prajna as a skillful means in this way can fully perfect all the Dharmas of the Perfections of Wisdom, Generosity, Moral Discipline, Patient Acceptance, Diligence, and Meditative Concentration.
Furthermore, Sariputra, if Great Bodhisattvas wish to obtain the merits of all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, present, and future, they should study Prajnaparamita.
If Great Bodhisattvas wish to reach the full shore of all conditioned and unconditioned dharmas, they should study Prajnaparamita.
If Great Bodhisattvas wish to reach the ultimate boundary of the truly vast realm of all dharmas of suchness, the dharma-realm, the nature of dharmas, and non-arising in past, present, and future, they should study Prajnaparamita.
If Great Bodhisattvas wish to serve as guides for Sravakas and Pratyekabuddhas, they should study Prajnaparamita.
If Great Bodhisattvas wish to serve as close attendants to all the Buddhas, they should study Prajnaparamita.
If Great Bodhisattvas wish to be relatives and kin to all the Buddhas, they should study Prajnaparamita.
If Great Bodhisattvas wish lifetime after lifetime to always be endowed with many relatives and kin, they should study Prajnaparamita.
If Great Bodhisattvas wish to always be relatives with all Bodhisattvas, they should study Prajnaparamita.
If Great Bodhisattvas wish their bodies to be purified in order to receive the respectful offerings of the world, they should study Prajnaparamita.
If Great Bodhisattvas wish to drive away and subdue the minds of greed and miserliness, they should study Prajnaparamita.
If Great Bodhisattvas wish to never arise with minds that break the precepts, they should study Prajnaparamita.
If Great Bodhisattvas wish to permanently cut off all minds of anger, they should study Prajnaparamita.
If Great Bodhisattvas wish to permanently abandon all minds of laziness, they should study Prajnaparamita.
If Great Bodhisattvas wish to permanently still all scattered and distracted minds, they should study Prajnaparamita.
If Great Bodhisattvas wish to permanently depart from all minds of cleverness that are yet evil, they should study Prajnaparamita.
If Great Bodhisattvas wish to establish all sentient beings in merit-making activities of a generous nature, merit-making activities of a moral discipline nature, merit-making activities of a contemplative nature, merit-making activities of reverential service, and merit-making activities of taking refuge, they should study Prajnaparamita.
If Great Bodhisattvas wish to attain the five kinds of eye – the Heavenly Eye, the Wisdom Eye, the Dharma Eye, the Buddha Eye, and the Human Eye – they should study Prajnaparamita.
Furthermore, Sariputra, if Great Bodhisattvas wish to use the Heavenly Eye to behold all Tathagatas, Arhats, Perfectly Enlightened Ones throughout the innumerable worlds of the Buddhas in the ten directions, they should study Prajnaparamita.
If Great Bodhisattvas wish to use the Heavenly Ear to hear all the Dharma-teachings of all Tathagatas, Arhats, Perfectly Enlightened Ones throughout the innumerable worlds of the Buddhas in the ten directions, they should study Prajnaparamita.
If Great Bodhisattvas wish to know truly as they are all the dharmas of mind and mental factors of all Tathagatas, Arhats, Perfectly Enlightened Ones throughout the innumerable worlds of the Buddhas in the ten directions, they should study Prajnaparamita.
If Great Bodhisattvas wish to hear the true Dharma in all the Buddha-lands within the innumerable worlds of the Buddhas in the ten directions, constantly without laziness, practice according to the Dharma they have heard, and until they attain the supreme fruit of Enlightenment never forget it, they should study Prajnaparamita.
If Great Bodhisattvas wish to see all the Buddha-lands in the past, present, and future in the worlds of the ten directions, they should study Prajnaparamita.
If Great Bodhisattvas wish to enable Sravakas who have already heard or have not yet heard to all penetrate the profound subtle meanings of all the sutras, geya, vyakarana, gatha, udana, nidana, itivrttaka, jataka, vaipulya, adbhutadharma, avadana, and upadesa that all the Buddhas of the ten directions have taught in the past, present, and future, they should study Prajnaparamita.
If Great Bodhisattvas wish to themselves uphold, recite, thoroughly master, and deeply understand all the subtle meanings, and to spread to others all the dharma gateways that all the Buddhas of the ten directions have taught in the past, present, and future, they should study Prajnaparamita.
If Great Bodhisattvas wish to themselves practice exactly according to the Buddha’s teachings, and to be able to encourage others to practice exactly according to the Buddha’s teachings regarding all the dharma gateways that all the Buddhas of the ten directions have taught in the past, present, and future, they should study Prajnaparamita.
If Great Bodhisattvas wish to be a light illuminating the innumerable dark realms in the ten directions and throughout all worlds where neither the light of the sun nor the moon can reach, they should study Prajnaparamita.
If in those innumerable dark, ignorant worlds in the ten directions, there are sentient beings of various kinds who, due to their extremely strong wrong views, do not believe in evil deeds, do not believe in good deeds, do not believe in the retribution of evil and good deeds, do not believe in a previous life, do not believe in a future life, do not believe in the Truth of Suffering, do not believe in the Truth of Origination, do not believe in the Truth of Cessation, do not believe in the Truth of the Path, do not believe in the worldly and supramundane results of practicing the dharmas of Generosity, Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, Wisdom, and so on, and who do not hear the names of Buddha, Dharma, or Sangha – in those cases the Bodhisattva wishes to use skillful means of enlightenment to enable them to give rise to right view, hear the name of the Three Jewels, joyfully believe and follow, abandon all evil deeds, and cultivate all wholesome deeds – they should study Prajnaparamita.
If Great Bodhisattvas wish to cause sentient beings in innumerable worlds in the ten directions, through the power of their own awesome might, to make the blind see, the deaf hear, the mute speak, the insane regain reason, the disturbed become calm, the poor become wealthy, those without clothing obtain clothing, the hungry be fed, the thirsty be given drink, the sick be healed, the ugly become beautiful, the disabled become whole, those lacking sense organs become complete, the sorrowful become uplifted, the weary become refreshed and strong, they should study Prajnaparamita.
If Great Bodhisattvas wish to cause sentient beings in innumerable worlds in the ten directions, through the power of their own awesome might, to treat each other with love and kindness, as parents, as brothers, as sisters, as friends, as relatives, never opposing or harming one another, always performing actions that bring benefit and joy to one another, they should study Prajnaparamita.
If Great Bodhisattvas wish to cause sentient beings in innumerable worlds in the ten directions, through the power of their own awesome might, to cause those who are in evil states to escape from evil states and be born in wholesome paths; and those who are in wholesome paths to always remain in wholesome paths and not fall into evil realms, they should study Prajnaparamita.
If Great Bodhisattvas wish to cause sentient beings in innumerable worlds in the ten directions, through the power of their own awesome might, to cause those accustomed to evil deeds to all cultivate wholesome deeds without weariness or fatigue, they should study Prajnaparamita.
If Great Bodhisattvas wish to cause sentient beings in innumerable worlds in the ten directions, through the power of their own awesome might, to cause those who have broken the precepts to abide in the group of moral discipline; those who are scattered to abide in the group of samadhi; those who are ignorant to abide in the group of wisdom; those who have not yet attained liberation to abide in the group of liberation; those who have not yet attained the knowledge and vision of liberation to abide in the group of knowledge and vision of liberation, they should study Prajnaparamita.
If Great Bodhisattvas wish to cause sentient beings in innumerable worlds in the ten directions, through the power of their own awesome might, to cause those who have not yet seen the truth to see the truth, to abide in the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, to realize the fruit of Arahantship, or to realize the fruit of Pratyekabuddha enlightenment, all the way to attaining the supreme fruit of Enlightenment, they should study Prajnaparamita.
If Great Bodhisattvas wish to learn the supreme deportments of the Buddhas, enabling sentient beings to look upon them without ever feeling sated, and thereby cut off all evil and give rise to all wholesomeness, they should study Prajnaparamita.
Furthermore, Sariputra, if a Great Bodhisattva gives rise to this reflection: “When will I expound the Dharma for sentient beings, my demeanor as dignified as an elephant king looking about?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will all my bodily, verbal, and mental actions always be purified and practiced in accordance with wisdom?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will my feet never touch the ground, hovering four finger-breadths above the earth, moving with complete freedom?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I be reverently offered to, respected, and praised by immeasurable hundreds of thousands of innumerable gods of the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Transformation, the Heaven of Others’ Transformation, the Brahma Assembly Heaven, the Brahma Ministers Heaven, the Brahma Multitude Heaven, the Great Brahma Heaven, the Heaven of Light, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Utmost Radiant Purity, the Heaven of Purity, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Pervasive Purity, the Vast Heaven, the Lesser Vast Heaven, the Immeasurably Vast Heaven, the Heaven of Vast Fruit, the Serene Heaven, the Unclouded Heaven, the Heaven of Good Appearance, the Heaven of Good Vision, the Heaven of Ultimate Form,… and all spirits and dragons, who will lead their retinues to gather around and encircle the Bodhi tree?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will immeasurable hundreds of thousands of innumerable gods of the Heaven of the Four Great Kings, all the way to the Heaven of Ultimate Form, and all spirits and dragons, at the root of the Bodhi tree, use precious garments to form a seat?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I, sitting cross-legged at the root of the Bodhi tree, using a hand adorned with the excellent marks, press down upon the earth, causing the earth deity there and its retinue to simultaneously appear as witnesses?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I sit at the root of the Bodhi tree, subdue the demonic hosts, and realize the supreme fruit of Enlightenment?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I have realized the supreme fruit of Enlightenment, and in whatever locale, all the deportments of walking, standing, reclining, and sitting will always be naturally at ease and free?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When, on the very day I renounce kingship and go forth, immediately upon realizing the supreme fruit of Enlightenment, on that very same day I will turn the wondrous Dharma-wheel, immediately causing immeasurable, countless sentient beings to permanently depart from all dust and defilements and obtain the pure Dharma-eye; further causing innumerable, countless sentient beings to permanently exhaust all outflows and attain mental and wisdom liberation; and also causing immeasurable countless sentient beings to all attain the supreme fruit of Enlightenment without any retrogression?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I attain the supreme fruit of Enlightenment, have immeasurable countless Sravakas and Bodhisattvas as my disciple assembly, and with a single teaching of the Dharma cause immeasurable countless sentient beings, without leaving their seats, to simultaneously realize the fruit of Arahantship; and also cause immeasurable countless sentient beings, without leaving their seats, to abide in the supreme fruit of Enlightenment without retrogression?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will my lifespan be without end, my body endowed with immeasurable, boundless radiance, adorned with excellent marks that those who see never tire of beholding; when walking, a thousand lotus flowers naturally rise up to support each step, while on the ground a thousand wheel-marks appear; when lifting my steps, the great earth shakes, yet without disturbing the sentient beings living upon it; when wishing to turn back, the entire body turns; wherever the feet tread, the grass bends down; and as a wheel passes, the earth too turns accordingly?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will all the limbs of my entire body emit immeasurable, countless rays of light, illuminating throughout boundless worlds in the ten directions, and wherever they shine, greatly benefit all sentient beings?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I attain the supreme fruit of Enlightenment, and in my Buddha-land there will be no names such as desire, anger, delusion…, and no names of evil paths such as the hells, the animal realm, the hungry ghost realm?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I attain the supreme fruit of Enlightenment, and in my Buddha-land all sentient beings will accomplish wisdom just as in other Buddha-lands; every sentient being will give rise to the thought of practicing the dharmas of generosity, self-mastery, patient acceptance, courageous advancement, stillness, mindful observation, abandonment of dissipation, diligent cultivation of pure conduct, and always maintaining loving-kindness, compassion, joy, and equanimity toward sentient beings, never causing suffering to one another – how excellent!” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I realize the supreme fruit of Enlightenment, and in my Buddha-land all sentient beings will accomplish all varieties of supreme merit, so that in other Buddha-lands the Buddhas and Bodhisattvas there will all praise them?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I have realized the supreme fruit of Enlightenment, completed the work of transformation, and after entering Nirvana, the true Dharma will have no period of extinction, always benefiting all sentient beings?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
If a Great Bodhisattva gives rise to this reflection: “When will I have attained the supreme fruit of Enlightenment, so that all sentient beings throughout innumerable worlds in the ten directions who hear my name will without exception attain the supreme fruit of Enlightenment?” and that Great Bodhisattva wishes to accomplish this, they should study Prajnaparamita.
Sariputra, if Great Bodhisattvas wish to attain these immeasurable, countless, inconceivable merits, they must diligently study Prajnaparamita.
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End Of Volume 3