THE MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
Chinese translation: Dharma Master Kumārajīva
Volume 1
Chapter 1: Introduction
Thus have I heard:
At one time, the Buddha was staying on Vulture Peak Mountain near the city of Rājagṛha, together with a great assembly of more than one hundred thousand bhikṣus. They were all Arhats who had exhausted all defilements, were free from afflictions, had attained complete liberation of mind and complete liberation through wisdom, possessed gentle and pliant minds, were great elephant kings among practitioners, had accomplished what had to be done, attained their own benefit, eliminated all fetters, laid down the burden, realized right knowledge, and achieved liberation. Only Ānanda was still a learner (*śaikṣa*), having attained the fruit of Stream-entry (*Srotaāpanna*).
There were also five hundred bhikṣuṇīs, upāsakas, and upāsikās, all of whom had realized the Noble Truths.
In addition, there were great Bodhisattvas who had all attained dhāraṇīs and samādhis, practiced emptiness, signlessness, and wishlessness, attained the Patience of Equality, possessed unhindered dhāraṇīs, acquired the five supernatural powers, and whose words inspired universal trust. They were free from laziness, had abandoned fame and gain, taught the Dharma without seeking reward, transcended profound patience in the Dharma, attained fearless powers, overcome the works of Māra, and skillfully explained the Dharma of dependent origination despite all karmic obstacles.
For countless kalpas they had made great vows. Their expressions were serene and joyful. They always greeted others first, spoke gently, were fearless and at ease in the midst of great assemblies, and were accomplished teachers of the Dharma. For immeasurable hundreds of millions of kalpas they had understood all phenomena to be like illusions, mirages, the moon reflected in water, empty space, echoes, the city of the Gandharvas, dreams, shadows, reflections in a mirror, and magical transformations. They had attained unobstructed wisdom and fearlessness, knew the thoughts and aspirations of all beings, and used profound wisdom to liberate sentient beings.
They had perfected great patience, possessed unwavering resolve, realized the true nature of all dharmas, vowed to receive and uphold the immeasurable Buddha worlds, remembered the Buddhas throughout infinite worlds, constantly abided in right concentration, were able to invite immeasurable Buddhas, eliminate all wrong views and afflictions, and enter as well as manifest hundreds of thousands of samādhis.
These great Bodhisattvas had accomplished immeasurable virtues. Among them were Bodhisattva Bhadrapāla, Bodhisattva Kṣeṇagara, Bodhisattva Guide Teacher, Bodhisattva Nārada, Bodhisattva Attainer of Essence, Bodhisattva Water Deva, Bodhisattva Heavenly Lord, Bodhisattva Great Intention, Bodhisattva Beneficial Intention, Bodhisattva Increasing Intention, Bodhisattva Never Seeing in Vain, Bodhisattva Good Diligence, Bodhisattva Victor over the World, Bodhisattva Ever Diligent, Bodhisattva Never Abandoning Diligence, Bodhisattva Treasury of the Sun, Bodhisattva Unfailing Intention, Bodhisattva Avalokiteśvara, Bodhisattva Mañjuśrī, Bodhisattva Holder of the Precious Seal, Bodhisattva Ever Raising His Hand, and Bodhisattva Maitreya, together with hundreds of thousands of myriads of millions of nayutas of such great Bodhisattvas. All of these great Bodhisattvas were Bodhisattvas of the final birth, destined to succeed to Buddhahood.
At that time, the World-Honored One spread out the Lion Throne, sat upright in the full lotus posture, established right mindfulness, and entered the King of Samādhis, into which all samādhis were gathered. Afterward, the Buddha calmly emerged from meditation, surveyed the world with the divine eye, and gently smiled.
From the thousand-spoked wheel mark on the soles of His feet issued six hundred myriads of millions of rays of light. From His ten toes, both ankles, both calves, both knees, both thighs, waist, back, navel, abdomen, hips, chest, the swastika mark, shoulders, arms, ten fingers, neck, mouth, forty teeth, nose, eyes, ears, white tuft of hair, cranial protuberance, and every part of the Buddha’s body, there radiated six hundred myriads of millions of rays of light.
These rays emitted a magnificent brilliance that illuminated the entire trichiliocosm. From there, the light reached Buddha lands as numerous as the sands of the Ganges in the east, south, west, north, and in all directions above and below. Any sentient being who encountered this light was certain to attain Unsurpassed, Perfect, Complete Enlightenment.
The light shone throughout Buddha lands in the east as numerous as the sands of the Ganges, and likewise throughout those in the south, west, north, above, and below. At that time every pore of the World-Honored One’s body emitted light that illuminated the entire trichiliocosm and reached worlds throughout the ten directions as numerous as the sands of the Ganges. Any being who saw this light was certain to attain Unsurpassed, Perfect, Complete Enlightenment.
Then the World-Honored One emitted His constant radiance, illuminating the trichiliocosm as well as Buddha lands in the east as numerous as the sands of the Ganges, extending throughout the ten directions. Whoever beheld this light was certain to attain Unsurpassed, Perfect, Complete Enlightenment.
Then the World-Honored One smiled joyfully and revealed His broad, long tongue, covering the entire trichiliocosm, from which immeasurable thousands of myriads of millions of rays of light emerged. Each ray transformed into a thousand-petaled golden lotus. Upon every lotus sat a manifested Buddha in the lotus posture, teaching the Six Pāramitās. Whoever heard these teachings was certain to attain Unsurpassed, Perfect, Complete Enlightenment. This light also illuminated worlds throughout the ten directions as numerous as the sands of the Ganges, where jeweled lotuses likewise appeared, each bearing a manifested Buddha teaching the Dharma.
At that time, the Buddha remained seated upon the Lion Throne, entering the Lion’s Sport Samādhi. Through the Buddha’s spiritual power, the entire trichiliocosm shook in six different ways, bringing joy to all beings.
Throughout this trichiliocosm, beings in the hells, hungry ghosts, animals, and those trapped in the eight difficult conditions were immediately reborn in the Heaven of the Four Great Kings, and even up to the Heaven of Others’ Transformations. These heavenly beings remembered their previous lives, rejoiced greatly, came together before the Buddha, bowed at His feet, and sat respectfully to one side. Likewise, worlds throughout the ten directions as numerous as the sands of the Ganges shook in six ways, and beings in the hells, hungry ghosts, animals, and the eight difficult conditions were all reborn in the six heavens of the Desire Realm.
At that time, throughout this trichiliocosm, the blind gained sight, the deaf regained hearing, the mute could speak, the insane recovered their senses, the confused became composed, the sick were healed, the disabled were made whole, those in rags received clothing, and the hungry and thirsty obtained food and drink.
All beings aroused wholesome minds, regarded one another as parents, brothers, and sisters, practiced the ten wholesome deeds together, cultivated pure conduct, committed no offenses, and experienced peaceful happiness like bhikṣus abiding in the Third Dhyāna. They all acquired excellent wisdom and observed the precepts without harming others.
At that time, the World-Honored One sat upon the Lion Throne. Throughout this trichiliocosm, His radiant light, majestic appearance, and sublime dignity surpassed all others, illuminating worlds throughout the ten directions as numerous as the sands of the Ganges, just as Mount Sumeru towers above all mountains.
When the World-Honored One manifested His ordinary physical body to the beings of the trichiliocosm, the devas of the Śuddhāvāsa Heaven, the Brahmā heavens, the Heaven of Others’ Transformations, the Heaven of Delight in Transformations, Tuṣita Heaven, Yāma Heaven, the Heaven of the Thirty-three, the Four Heavenly Kings, together with humans and non-human beings throughout the trichiliocosm, brought heavenly flowers, incense, jeweled garlands, fragrant oils, powdered incense, blue lotuses, white lotuses, red lotuses, roses, and fragrant heavenly leaves to the Buddha’s abode and scattered them over the Buddha.
These precious flowers and fragrances remained suspended in space, transforming into magnificent jeweled pavilions adorned with hanging pearl garlands and multicolored jeweled canopies that covered the entire trichiliocosm. As a result, the whole trichiliocosm became the color of pure gold, and so too did worlds throughout the ten directions as numerous as the sands of the Ganges. The beings in this world and those throughout the worlds of the ten directions each believed that the Buddha was teaching the Dharma solely for them and for no one else.
Then the World-Honored One, seated upon the Lion Throne, smiled joyfully. Light issued from His mouth, illuminating the entire trichiliocosm. Through this light, beings simultaneously beheld the Buddhas and assemblies of monks in worlds throughout the ten directions as numerous as the sands of the Ganges. Likewise, the beings in those innumerable worlds saw Śākyamuni Buddha and the great assembly in this trichiliocosm.
Far to the east, beyond worlds as numerous as the sands of the Ganges, there was the Many Treasures World, where Buddha Ratnakūṭa was teaching the Prajñāpāramitā to a great assembly of Bodhisattvas. There was a Bodhisattva there named Universal Light, who saw the radiance, witnessed the great trembling, and also beheld Śākyamuni Buddha. He approached Buddha Ratnakūṭa and asked the reason.
Buddha Ratnakūṭa replied:
“That is the spiritual power of Śākyamuni Buddha in the Sahā World, located west of here beyond worlds as numerous as the sands of the Ganges. Śākyamuni Buddha is about to teach the Prajñāpāramitā to the great Bodhisattvas.”
Bodhisattva Universal Light said to the Buddha:
“Now I wish to go and pay homage to Śākyamuni Buddha, make offerings to Him, and meet the great Bodhisattvas.”
Buddha Ratna Treasury (Bao Tích) presented a thousand-petaled lotus of pure gold to Bodhisattva Universal Brightness (Phổ Minh), instructing him:
“Take this lotus and offer it to Buddha Śākyamuni. You should single-mindedly journey to the Sahā world, for the Bodhisattvas who are born in the Sahā world are truly incomparable and unsurpassed.”
Bodhisattva Universal Brightness received the thousand-petaled golden lotus, took leave of Buddha Ratna Treasury, and together with countless members of the great assembly brought flowers, incense, banners, and canopies to where Buddha Śākyamuni was. After bowing at the Buddha’s feet, he stepped aside and said:
“World-Honored One! Thus Come One Ratna Treasury respectfully sends his greetings and asks whether the World-Honored One is troubled by few afflictions and few illnesses, whether your movements are light and easy, and whether your strength and well-being are at peace.”
Having spoken, Bodhisattva Universal Brightness offered the thousand-petaled golden lotus to the World-Honored One.
Buddha Śākyamuni accepted the thousand-petaled golden lotus and scattered it as an offering to the Buddhas throughout the countless worlds of the eastern direction. The lotus transformed into countless lotus blossoms throughout those innumerable eastern worlds. Upon each lotus sat a manifested Bodhisattva in the lotus posture, expounding the Six Pāramitās. Whoever heard this teaching was certain to attain Unsurpassed Perfect Enlightenment.
The assembly accompanying Bodhisattva Universal Brightness also offered their flowers, incense, banners, and canopies to Buddha Śākyamuni.
To the south, beyond countless worlds, is the realm Free from All Sorrow, where Buddha Virtue of Freedom from Sorrow resides. There is a Bodhisattva there named Freedom from Sorrow.
To the west, beyond countless worlds, is the realm Destroying Evil, where Buddha Jewel Mountain resides. There is a Bodhisattva there named Righteous Intent.
To the north, beyond countless worlds, is the realm Victorious Kingdom, where Buddha Victorious King resides. There is a Bodhisattva there named Victorious Virtue.
Below, beyond countless worlds, is the realm called Goodness, where Buddha Good Virtue resides. There is a Bodhisattva there named Supreme Flower.
Above, beyond countless worlds, is the realm called Joy, where Buddha Joyful Virtue resides. There is a Bodhisattva there named Joyful Virtue.
The Bodhisattvas in those realms saw light shining everywhere and the earth trembling. They, together with their assemblies, took flowers, incense, banners, and canopies to the Sahā world to pay homage and make offerings to Buddha Śākyamuni, just as Bodhisattva Universal Brightness had done in the east.
At that time, the great trichiliocosm became magnificently adorned, just like the worlds of Flower Treasury and Universal Flower.
The Thus Come One, knowing that all the great Bodhisattvas, devas, humans, and the eight classes of beings from countless worlds had assembled, called the Venerable Śāriputra and said:
“A great Bodhisattva who wishes to use All-Knowing Wisdom to fully understand all phenomena must cultivate Prajñāpāramitā (the Perfection of Wisdom).”
The Venerable Śāriputra asked the Buddha:
“World-Honored One! How should a great Bodhisattva cultivate Prajñāpāramitā in order to know all phenomena through All-Knowing Wisdom?”
The Buddha replied:
“Śāriputra! A great Bodhisattva abides in Prajñāpāramitā by means of non-abiding.
Because there is in reality nothing to relinquish, the Perfection of Giving is fulfilled. Because the giver, the recipient, and the gift have no true existence, and because neither sin nor sinlessness truly exists, the Perfection of Moral Discipline is fulfilled. Because the mind remains unmoved, the Perfection of Patience is fulfilled. Because body and mind diligently persevere without laziness, the Perfection of Diligence is fulfilled. Because there is neither distraction nor delusion, the Perfection of Meditation is fulfilled. Because there is no attachment to any phenomenon, the Perfection of Wisdom is fulfilled.
A great Bodhisattva abides in Prajñāpāramitā by means of non-abiding. Because there is no arising, the Bodhisattva perfects 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, the Noble Eightfold Path, the Samādhi of Emptiness, the Samādhi of Signlessness, the Samādhi of Wishlessness, the Four Dhyānas, the Four Immeasurables, the Four Formless Concentrations, the Eight Liberations, the Eight Masteries, the Nine Successive Meditative Attainments, and the Ten Totality Meditations.
The Bodhisattva also perfects the nine contemplations of a corpse: contemplation of swelling, splitting, bleeding, decay, bluish discoloration, being eaten by worms, disintegration, whitening, and burning to ashes.
The Bodhisattva also perfects the eight recollections: recollection of the Buddha, the Dharma, the Saṅgha, morality, generosity, the devas, breathing, and death.
The Bodhisattva also perfects the ten contemplations: contemplation of impermanence, suffering, non-self, the impurity of food, the unattractiveness of the entire world, death, impurity, abandonment, freedom from desire, and cessation.
The Bodhisattva also perfects the eleven kinds of wisdom: Dharma wisdom, inferential wisdom, knowledge of others’ minds, worldly wisdom, knowledge of suffering, knowledge of the origin of suffering, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, and knowledge of reality as it truly is.
The Bodhisattva also perfects the three samādhis: samādhi with both initial and sustained thought, samādhi without initial but with sustained thought, and samādhi without either initial or sustained thought.
The Bodhisattva also perfects the three faculties: the faculty of one who has not yet known but seeks to know, the faculty of one who knows, and the faculty of one who has fully known.
Śāriputra! If a great Bodhisattva wishes to know all the virtues of a Buddha—such as the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Wisdoms, the Eighteen Unique Qualities, Great Loving-kindness, and Great Compassion—then that Bodhisattva must cultivate Prajñāpāramitā.
If a great Bodhisattva wishes to perfect the wisdom of the path, to use that wisdom to perfect the wisdom of all paths, to use the wisdom of all paths to perfect All Wisdom, to use All Wisdom to perfect All-Knowing Wisdom, and to use All-Knowing Wisdom to eradicate the habitual tendencies of afflictions, then all of this must be accomplished through cultivating Prajñāpāramitā.
A great Bodhisattva should train in Prajñāpāramitā in this way.
Śāriputra! If a great Bodhisattva wishes to ascend to the Bodhisattva stage, to surpass the Śrāvakas and Pratyekabuddhas, to abide in the stage of non-retrogression, to possess the six supernatural powers, to know the aspirations of all sentient beings, to attain wisdom surpassing that of all Śrāvakas and Pratyekabuddhas, and to obtain the Dharma-gates of Dhāraṇī and Samādhi, then that Bodhisattva must study Prajñāpāramitā.
A great Bodhisattva who wishes to use the mind of sympathetic joy to surpass all acts of generosity, moral discipline, meditation, wisdom, liberation, insight into liberation, and all meditative absorptions and samādhis practiced by those seeking the paths of the Śrāvaka or Pratyekabuddha must study Prajñāpāramitā.
A great Bodhisattva who practices only a little generosity, moral discipline, patience, diligence, meditation, and wisdom, yet wishes through the power of skillful means and dedication of merit to obtain immeasurable and boundless merit, must study Prajñāpāramitā.
A great Bodhisattva who wishes to practice the Perfection of Generosity, the Perfection of Moral Discipline, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation must study Prajñāpāramitā.
A great Bodhisattva who wishes, throughout lifetime after lifetime, to possess a body like the Buddha’s, endowed with the thirty-two marks of a Great Person and the eighty secondary characteristics, must study Prajñāpāramitā.
Whoever wishes to be born into the family of Bodhisattvas, attain the stage of youthful purity, and never be separated from the Buddhas must study Prajñāpāramitā.
Whoever wishes to use wholesome roots to make offerings to the Buddhas and to honor, respect, praise, and fulfill them according to one’s aspirations must study Prajñāpāramitā.
Whoever wishes to satisfy sentient beings with food and drink, clothing, beds and bedding, lamps, dwellings, vehicles, and medicine must study Prajñāpāramitā.
Śāriputra! A great Bodhisattva who wishes to establish sentient beings throughout worlds as numerous as the sands of the Ganges firmly in the Six Perfections must study Prajñāpāramitā.
Whoever wishes to plant a single wholesome root in the Buddha’s field of merit that will endure without exhaustion until attaining unsurpassed, perfect, complete enlightenment must study Prajñāpāramitā.
Whoever wishes to have the Buddhas of the ten directions praise their name must study Prajñāpāramitā.
Whoever wishes, with a single thought, for their body to instantly reach worlds as numerous as the sands of the Ganges throughout the ten directions, or with a single utterance for their voice to resound throughout those countless worlds, must study Prajñāpāramitā.
Whoever wishes that the Buddha-realms never cease must study Prajñāpāramitā.
A great Bodhisattva who wishes to abide in the emptiness of the internal, the external, the internal and external, emptiness itself, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, dispersed emptiness, the emptiness of intrinsic nature, the emptiness of characteristic marks, the emptiness of all dharmas, the emptiness of non-attainment, the emptiness of no dharmas, the emptiness of existent dharmas, and the emptiness of both non-dharmas and dharmas, must study Prajñāpāramitā.
Whoever wishes to understand the causal condition, immediately preceding condition, object condition, and dominant condition of all dharmas must study Prajñāpāramitā.
Whoever wishes to know the suchness, intrinsic nature, and ultimate reality of all dharmas must study Prajñāpāramitā.
A great Bodhisattva should abide in Prajñāpāramitā in this way.
Śāriputra! A great Bodhisattva who wishes to count every particle of dust in all the mountains and lands of the three-thousand-great-thousand world system; who wishes to divide the tip of a single hair into one hundred parts and use one part to touch all the waters of the springs, ponds, rivers, streams, and oceans in that world system without disturbing any aquatic creatures; who wishes with a single breath to extinguish the flames that engulf the entire three-thousand-great-thousand world system at the end of an aeon; or who wishes with a single finger to stop the mighty winds capable of shattering the three-thousand-great-thousand world system and even blowing away all Mount Sumerus like heaps of rotten grass, must study Prajñāpāramitā.
Whoever wishes, by sitting once in the full lotus posture, to have their body fill all space throughout the three-thousand-great-thousand world system must study Prajñāpāramitā.
Whoever wishes to lift all the Mount Sumerus in the three-thousand-great-thousand world system with a single hair and throw them beyond countless worlds in other directions without frightening any sentient beings there must study Prajñāpāramitā.
Whoever wishes to make offerings of a single meal, a single robe, a stick of incense, a flower, a string of jewels, a lamp, a banner, or a jeweled parasol to all the Buddhas and the Saṅgha throughout worlds as numerous as the sands of the Ganges in the ten directions must study Prajñāpāramitā.
Śāriputra! A great Bodhisattva who wishes to help all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions become complete in moral discipline, meditation, wisdom, liberation, and insight into liberation, and to help them attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, and ultimately the Nirvāṇa without remainder, must study Prajñāpāramitā.
A great Bodhisattva practicing Prajñāpāramitā should know while giving: “Giving in this way brings great rewards; giving in this way leads to birth in a noble family; giving in this way leads to rebirth in the Heaven of the Four Heavenly Kings, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven; giving in this way leads to entry into the First Dhyāna, Second Dhyāna, Third Dhyāna, Fourth Dhyāna, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception; through this giving one attains the eight branches of the Noble Path, the fruit of Stream-entry, and ultimately Buddhahood.” Therefore one must study Prajñāpāramitā.
Śāriputra! When a great Bodhisattva practices Prajñāpāramitā, then while giving, through the power of wisdom guided by skillful means, they are able to perfect the Perfection of Generosity, the Perfection of Moral Discipline, the Perfection of Patience, the Perfection of Vīrya (Diligence), the Perfection of Meditation, and the Perfection of Wisdom.
The Venerable Śāriputra said to the Buddha:
“World-Honored One, how does a great Bodhisattva, while giving, rely on the power of wisdom and skillful means to perfect the Six Perfections?”
The Buddha replied:
“Śāriputra! Because the giver, the recipient, and the gift itself do not truly exist, the Perfection of Generosity is fulfilled. Because both wrongdoing and non-wrongdoing do not truly exist, the Perfection of Moral Discipline is fulfilled. Because the mind remains unmoved, the Perfection of Patience is fulfilled. Because body and mind are diligent, the Perfection of Diligence is fulfilled. Because there is neither distraction nor attachment, the Perfection of Meditation is fulfilled. Because one knows that all dharmas do not truly exist, the Perfection of Wisdom is fulfilled.
Śāriputra! A great Bodhisattva who wishes to obtain the merit of the Buddhas of the past, present, and future must study Prajñāpāramitā.
Whoever wishes to reach the farther shore of conditioned and unconditioned dharmas must study Prajñāpāramitā.
Whoever wishes to know the suchness, the characteristics of dharmas, and the unborn boundary of the dharmas of the past, present, and future must study Prajñāpāramitā.
Śāriputra! A great Bodhisattva who wishes to stand before all Śrāvakas and Pratyekabuddhas, to attend upon the Buddhas, to become an intimate member of the Buddhas’ family, to obtain a great retinue, to obtain a Bodhisattva retinue, and to make great offerings that yield pure results, must study Prajñāpāramitā.
Śāriputra! A great Bodhisattva who wishes never to give rise to
“Śāriputra! If a great Bodhisattva wishes to attain the five kinds of vision, they should study Prajñāpāramitā. The five kinds of vision are the Flesh Eye, the Heavenly Eye, the Wisdom Eye, the Dharma Eye, and the Buddha Eye.
If a great Bodhisattva wishes to use the Heavenly Eye to behold all Buddhas throughout worlds as numerous as the sands of the Ganges, wishes to use the Heavenly Ear to hear the Dharma taught by the Buddhas in all ten directions, and wishes to understand the mind of the Buddha, they should study Prajñāpāramitā.
If they wish to hear the Dharma taught by the Buddhas in the ten directions and, having heard it, remember it continuously until attaining Unsurpassed Perfect Complete Enlightenment without ever forgetting it, they should study Prajñāpāramitā.
If they wish to see the worlds of the Buddhas of the past, the worlds of the Buddhas of the future, and the worlds of the present Buddhas throughout the ten directions, they should study Prajñāpāramitā.
If they wish to hear the twelve divisions of the scriptures, from the Sūtras and prose discourses to treatises, including those heard and not heard by the Śrāvakas, and after hearing them wish to recite and uphold them completely, they should study Prajñāpāramitā.
If they wish to hear the True Dharma taught, being taught, and to be taught by the Buddhas of the past, present, and future throughout worlds as numerous as the sands of the Ganges, and after hearing it, faithfully accept, uphold, practice, and teach it to others, they should study Prajñāpāramitā.
If they wish to radiate light to all places throughout worlds as numerous as the sands of the Ganges in the ten directions where the sun and moon do not shine, they should study Prajñāpāramitā.
If they wish to help all beings throughout worlds as numerous as the sands of the Ganges in the ten directions, in places where the names of the Buddha, the Dharma, and the Saṅgha are unknown, so that they may attain right view and hear the names of the Three Jewels, they should study Prajñāpāramitā.
If they wish, through their own spiritual power, to enable beings throughout worlds as numerous as the sands of the Ganges in the ten directions so that the blind may see, the deaf may hear, the insane may regain their senses, the ragged may have clothing, and the hungry and thirsty may be fully nourished, they should study Prajñāpāramitā.
“Śāriputra! If a great Bodhisattva wishes, through their own spiritual power, to enable beings in the three evil realms throughout worlds as numerous as the sands of the Ganges in the ten directions to obtain human bodies, they should study Prajñāpāramitā.
If they wish to help beings throughout worlds as numerous as the sands of the Ganges in the ten directions, through their own power, become firmly established in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, and attain the fruit of Stream-enterer up to Unsurpassed Perfect Complete Enlightenment, they should study Prajñāpāramitā.
If a great Bodhisattva wishes to learn the dignified deportment of the Buddhas and to have a gaze like that of the king of elephants, they should study Prajñāpāramitā.
A great Bodhisattva may vow: “When I walk, may my feet remain four finger-widths above the ground without touching it. May immeasurable hosts of heavenly beings from the Desire Realm and the Form Realm, from the Four Great Heavenly Kings up to the Highest Heaven of the Form Realm, respectfully surround me and accompany me to the Bodhi tree. There I shall sit beneath the Bodhi tree, and the heavenly beings shall prepare a seat for me.” If they wish to attain this, they should study Prajñāpāramitā.
They may further vow: “When I become a Buddha, wherever I walk, stand, sit, or lie down, the ground shall be as firm as vajra.” If they wish to attain this, they should study Prajñāpāramitā.
“Śāriputra! If a great Bodhisattva wishes to leave the household life and on that very day attain Unsurpassed Perfect Complete Enlightenment, immediately set the Wheel of Dharma in motion, and when turning the Wheel of Dharma cause immeasurable, countless beings to become free from defilements and attain the pure Dharma Eye with regard to all dharmas; if they wish immeasurable, countless beings to attain undefiled liberation because they no longer cling to any dharma; and if they wish immeasurable, countless beings to attain non-retrogression on the path to Unsurpassed Perfect Complete Enlightenment, they should study Prajñāpāramitā.
If a great Bodhisattva wishes that, upon becoming a Buddha, there will be immeasurable, countless Śrāvakas forming the Saṅgha, and that when teaching a single discourse all of them will attain Arhatship, they should study Prajñāpāramitā.
If a great Bodhisattva wishes that, upon becoming a Buddha, there will be immeasurable, countless Bodhisattvas forming the Saṅgha, and that when teaching a single discourse all of them will attain non-retrogression, possess immeasurable lifespans, and be endowed with radiant light, they should study Prajñāpāramitā.
If a great Bodhisattva wishes that, upon becoming a Buddha, in that world there will be no three poisons—lust, anger, and ignorance—nor even the names of those three poisons; that all beings will perfect such wisdom, excel in generosity, uphold morality well, practice meditation well, cultivate the holy life well, and refrain from harming living beings, they should study Prajñāpāramitā.
If a great Bodhisattva wishes that after entering Nirvāṇa the True Dharma will not perish, and that there will not even be the notion of its disappearance, they should study Prajñāpāramitā.
If a great Bodhisattva wishes that, upon becoming a Buddha, all beings throughout worlds as numerous as the sands of the Ganges in the ten directions who hear the Buddha’s name will certainly attain Unsurpassed Perfect Complete Enlightenment, they should study Prajñāpāramitā.
“Śāriputra! If a great Bodhisattva wishes to attain such merits and virtues, they should study Prajñāpāramitā.
Chapter 2: RECEIVING THE BOWL
The Buddha said to the Venerable Śāriputra:”
If a Great Bodhisattva practices Prajñāpāramitā and accomplishes those merits, then the Four Heavenly Kings are greatly delighted and think, “We should offer four bowls to the Bodhisattva, just as the Heavenly Kings of old offered bowls to the Buddhas of the past.”
At that time, the gods from the Trāyastriṃśa Heaven up to the Paranirmita-vaśavartin Heaven are also greatly delighted and think, “We should attend to and make offerings to the Bodhisattva so that the hosts of the gods may increase and the Asuras may diminish.”
The devas throughout the trichiliocosm, from the Heaven of the Four Heavenly Kings up to the Akaniṣṭha Heaven, are all greatly delighted and think, “We should request the Bodhisattva to turn the Wheel of Dharma.”
“Śāriputra! When this Great Bodhisattva practices Prajñāpāramitā and increases the benefits of the six pāramitās, all good men and good women rejoice and think to themselves, ‘We should become this person’s parents, spouse, children, relatives, and family.’
At that time, the devas from the Heaven of the Four Heavenly Kings up to the Akaniṣṭha Heaven are all greatly delighted and think, ‘We should find ways to help this Bodhisattva remain far from sensual desire. From the very first aspiration, may this one always remain celibate. Do not let this one become attached to sensual pleasures, for if they indulge in the five desires, it will obstruct rebirth in the Brahmā heavens, let alone the attainment of Unsurpassed, Perfect, Complete Enlightenment.’
‘Śāriputra! A Great Bodhisattva must renounce sensual desire and leave the household life in order to attain Unsurpassed, Perfect, Complete Enlightenment. It cannot be attained by one who has not renounced sensual desire.’
The Venerable Śāriputra said to the Buddha:
‘World-Honored One! Must a Great Bodhisattva have parents, a spouse, children, relatives, and family, or not?’
The Buddha said:
‘Śāriputra! Some Bodhisattvas have parents, spouses, children, and relatives. Some Bodhisattvas, from the moment they first arouse the aspiration, renounce sensual desire and maintain celibacy until they attain Unsurpassed, Perfect, Complete Enlightenment without ever engaging in sexual desire. Some Bodhisattvas, through skillful means, first enjoy the five sensual pleasures and afterward leave the household life to attain Unsurpassed, Perfect, Complete Enlightenment.
Suppose a magician, skilled in illusion, conjures the five sensual pleasures and then delights in them. What do you think? Does the magician truly enjoy those five sensual pleasures?’
‘World-Honored One, no.’
‘Śāriputra! It is just the same. The Great Bodhisattva, through the power of skillful means, conjures the five sensual pleasures and appears to enjoy them in order to liberate sentient beings.
This Great Bodhisattva is not attached to the five sensual pleasures, but instead criticizes them in many ways: the five desires are a blazing fire; the five desires are filthy and defiling; the five desires are destructive; the five desires are like an enemy.
Therefore, know that the Bodhisattva appears to enjoy the five sensual pleasures solely for the sake of liberating sentient beings. World-Honored One! How should a Great Bodhisattva practice Prajñāpāramitā?’
‘Śāriputra! When practicing Prajñāpāramitā, the Great Bodhisattva does not perceive a Bodhisattva, does not perceive the name “Bodhisattva,” does not perceive Prajñāpāramitā, and does not perceive that they are practicing Prajñāpāramitā or not practicing Prajñāpāramitā.
Why? Because the intrinsic nature of the Bodhisattva is emptiness. Within emptiness there is no form, no feeling, perception, mental formations, or consciousness. These too are empty. Apart from feeling, perception, mental formations, and consciousness, there is also emptiness. Form is emptiness, and emptiness is form. Feeling, perception, mental formations, and consciousness are emptiness, and emptiness is consciousness.
Why? Śāriputra! Because enlightenment is only a name; Bodhisattva is only a name; emptiness is only a name.
Why? Because the true nature of all phenomena is neither arising nor ceasing, neither defiled nor pure.
Thus, when the Great Bodhisattva practices Prajñāpāramitā, they do not perceive arising, do not perceive ceasing, do not perceive defilement, and do not perceive purity.
Why? Because names are merely designations for phenomena brought together through causes and conditions. They are spoken only as provisional names based on conceptual thought and discrimination.
Therefore, when the Great Bodhisattva practices Prajñāpāramitā, they do not perceive any names whatsoever. Because they do not perceive them, they do not cling to them.
Chapter 3: Corresponding Practice
The Buddha said to the Venerable Śāriputra:
‘When practicing Prajñāpāramitā, the Great Bodhisattva should think in this way: “Bodhisattva is only a name; Buddha is only a name; Prajñāpāramitā is only a name; form, feeling, perception, mental formations, and consciousness are also only names.”
Śāriputra! Likewise, self, sentient being, lifespan, life, growth, nourishment, action, causing action, arising, causing arising, receiving, causing receiving, understanding, cognition—all of these do not truly exist. Because they do not truly exist, they are empty. Because they are empty, they are spoken of only by means of names.
The Great Bodhisattva also practices Prajñāpāramitā, seeing no self, seeing no sentient beings, and even seeing no cognition or understanding. With regard to those names and teachings as well, nothing is perceived.
When the Great Bodhisattva practices Prajñāpāramitā in this way, they surpass all Śrāvakas and Pratyekabuddhas, except for the Buddha’s wisdom, because its function is emptiness and it has no true existence.
Why is this so? Because for this Great Bodhisattva, names, attachment to names, and all such things have no true existence.
Śāriputra! When a Great Bodhisattva practices in this way, this is called practicing Prajñāpāramitā.
Suppose there were as many bhikṣus as there are bamboo stalks, reeds, sugarcane, sesame plants, rice, beans, bushes, and forests filling the entire continent of Jambudvīpa, and every one of them possessed wisdom like that of Śāriputra and Mahāmaudgalyāyana. Even if all of that wisdom were compared with the wisdom of a Bodhisattva practicing Prajñāpāramitā, it would not equal one hundredth, one thousandth, one hundred-thousand-millionth, or even a fraction that could be expressed by analogy.
Why? Because with this wisdom, the Bodhisattva liberates all sentient beings.
Śāriputra! Not only if the wisdom of Śāriputra and Mahāmaudgalyāyana filled all of Jambudvīpa, but even if it filled the entire great trichiliocosm, or even worlds as numerous as the sands of the Ganges throughout the ten directions—even then, compared with the wisdom of a Bodhisattva practicing Prajñāpāramitā, it would not equal one hundredth of it, nor even a fraction that could be illustrated by analogy.
Śāriputra! A Great Bodhisattva who practices Prajñāpāramitā and cultivates wisdom for even a single day surpasses all Śrāvakas and Pratyekabuddhas.
The Venerable Śāriputra addressed the Buddha:
“World-Honored One! The wisdom of the Śrāvakas, of the Stream-enterers, Once-returners, Non-returners, Arhats, the wisdom of the Pratyekabuddhas, and the wisdom of the Buddha—these wisdoms are not different from one another, nor are they opposed to one another. All are unborn and of the nature of emptiness. If they are all unborn and empty in nature, without contradiction, then there can be no difference among them. Why then, World-Honored One, do you teach that a Bodhisattva practicing Prajñāpāramitā for one day develops wisdom that surpasses all Śrāvakas and Pratyekabuddhas?”
The Buddha said:
“When a Great Bodhisattva practices Prajñāpāramitā and cultivates wisdom for one day, the thought arises: ‘I practice the path of wisdom for the benefit of all sentient beings. I will use omniscient wisdom to fully understand all dharmas and liberate all sentient beings.’
“Śāriputra! What do you think? Do the Śrāvakas or Pratyekabuddhas have such an aspiration?”
“No, World-Honored One.”
“Śāriputra! Do the Śrāvakas and Pratyekabuddhas think: ‘I will attain unsurpassed, perfect, complete enlightenment, liberate all sentient beings, and lead them all to Nirvāṇa without remainder,’ as the Great Bodhisattvas do?”
“No, World-Honored One.”
“Śāriputra! From these facts you should know that the wisdom of the Śrāvakas and Pratyekabuddhas, when compared with the wisdom of a Great Bodhisattva, does not equal one hundredth of it, nor even a fraction that can be expressed by analogy.
“Śāriputra! Do the Śrāvakas and Pratyekabuddhas think: ‘I will practice the six pāramitās, bring all sentient beings to fulfillment, adorn the Buddha-land, perfect the ten powers, the four fearlessnesses, the four unhindered wisdoms, the eighteen unique qualities of a Buddha, and lead immeasurable, countless sentient beings to Nirvāṇa,’ as the Great Bodhisattvas do?”
“No, World-Honored One.”
“Śāriputra! It is like a firefly, which never imagines itself to be like the rising sun whose light illuminates all of Jambudvīpa. Likewise, the Śrāvakas and Pratyekabuddhas never think as the Great Bodhisattvas do: ‘I shall practice the six pāramitās, up to the eighteen unique qualities of a Buddha, attain unsurpassed, perfect, complete enlightenment, and lead immeasurable, countless sentient beings to Nirvāṇa.’”
The Venerable Śāriputra asked:
“World-Honored One! Why do the Great Bodhisattvas surpass the Śrāvakas and Pratyekabuddhas and attain the irreversible stage of the pure Buddha Way?”
The Buddha said:
“Śāriputra! From the very moment a Great Bodhisattva first arouses the aspiration and practices the six pāramitās, abiding in emptiness, signlessness, and wishlessness, they surpass all Śrāvakas and Pratyekabuddhas.”
“World-Honored One! At what stage does a Great Bodhisattva become a field of merit for the Śrāvakas and Pratyekabuddhas?”
“Śāriputra! From the moment of first arousing the aspiration to practice the six pāramitās until sitting at the seat of enlightenment and attaining unsurpassed, perfect, complete enlightenment, throughout that entire period the Great Bodhisattva continually serves as a field of merit for the Śrāvakas and Pratyekabuddhas.
“Why? Because through the causal conditions created by the Great Bodhisattvas, wholesome dharmas arise in the world. These include the ten wholesome deeds, the five precepts, the eight precepts, the four dhyānas, the four immeasurable minds, the four formless concentrations, 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, the Noble Eightfold Path, the six pāramitās, the eighteen emptinesses, the ten powers, the four fearlessnesses, the four unhindered wisdoms, the eighteen unique qualities of a Buddha, great loving-kindness, great compassion, and omniscient wisdom. Because of the Bodhisattvas as their causal condition, these dharmas appear in the world. Likewise, because of the Bodhisattvas as their causal condition, the great lineages such as the Kṣatriyas, Brāhmaṇas, householders, the Four Heavenly Kings, up to the Heaven of Neither Perception nor Non-Perception, as well as Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Buddhas all appear in the world.”
“World-Honored One! Does the Great Bodhisattva bring the merit of generosity to complete purity?”
“Śāriputra! No. Its foundation is already perfect. Śāriputra! The Great Bodhisattva is the great donor who gives wholesome dharmas, from the ten wholesome deeds and the five precepts up to omniscient wisdom.”
The Venerable Śāriputra addressed the Buddha:
“World-Honored One! How does a Great Bodhisattva cultivate in accordance with Prajñāpāramitā and become in harmony with Prajñāpāramitā?”
The Buddha said:
“Śāriputra! A Great Bodhisattva cultivates in accordance with the emptiness of form, and cultivates in accordance with the emptiness of feeling, perception, formations, and consciousness. This is called being in harmony with Prajñāpāramitā.
“Furthermore, Śāriputra! A Great Bodhisattva cultivates in accordance with the emptiness of the eye, and cultivates in accordance with the emptiness of the ear, nose, tongue, body, and mind. This is called being in harmony with Prajñāpāramitā.
“A Great Bodhisattva cultivates in accordance with the emptiness of forms, and cultivates in accordance with the emptiness of sounds, smells, tastes, tactile objects, and mental objects. This is called being in harmony with Prajñāpāramitā.
“A Great Bodhisattva cultivates in accordance with the emptiness of the eye realm, the emptiness of the form realm, the emptiness of the eye-consciousness realm, and so on, up to cultivating in accordance with the emptiness of the mind-consciousness realm. This is called being in harmony with Prajñāpāramitā.”
A great Bodhisattva who practices in accordance with the emptiness of Suffering, practices in accordance with the emptiness of Origin, Cessation, and the Path, is said to be in accord with Prajñāpāramitā.
A great Bodhisattva who practices in accordance with the emptiness of ignorance, practices in accordance with the emptiness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging, and death, is said to be in accord with Prajñāpāramitā.
A great Bodhisattva who practices in accordance with the emptiness of all dharmas, whether conditioned or unconditioned, is said to be in accord with Prajñāpāramitā.
Furthermore, Śāriputra! A great Bodhisattva who practices in accordance with the emptiness of intrinsic nature, the emptiness of self-characteristics, the emptiness of all dharmas, the emptiness of non-attainment, the emptiness of non-dharmas, the emptiness of existent dharmas, and the emptiness of both non-dharmas and existent dharmas—thus completing the seven gateways to emptiness—is said to be in accord with Prajñāpāramitā.
Śāriputra! When practicing the seven gateways to emptiness, a great Bodhisattva does not perceive form as either in accord or not in accord; does not perceive feeling, perception, formations, or consciousness as either in accord or not in accord; does not perceive form as having the characteristic of arising or ceasing; does not perceive feeling, perception, formations, or consciousness as having the characteristic of arising or ceasing; does not perceive form as having the characteristic of defilement or purity; does not perceive feeling, perception, formations, or consciousness as having the characteristic of defilement or purity; does not perceive form united with feeling, feeling united with perception, perception united with formations, or formations united with consciousness. Why? Because the nature of all dharmas is originally empty; therefore, no dharma is united with any other dharma.
Śāriputra! Within the emptiness of form there is no form; within the emptiness of feeling, the emptiness of perception, the emptiness of formations, and the emptiness of consciousness, there is no feeling, perception, formations, or consciousness.
Śāriputra! Because form is empty, it has no characteristic of decay or destruction; because feeling is empty, it has no characteristic of feeling; because perception is empty, it has no characteristic of recognition; because formations are empty, they have no characteristic of fabrication; because consciousness is empty, it has no characteristic of awareness. Why? Because form is not different from emptiness, nor is emptiness different from form; rather, form itself is emptiness, and emptiness itself is form. Feeling, perception, formations, and consciousness are themselves emptiness, and emptiness itself is feeling, perception, formations, and consciousness.
Śāriputra! The characteristic of emptiness of all dharmas is originally neither born nor extinguished, neither defiled nor pure, neither increasing nor decreasing; it is not past, future, or present. Therefore, within this emptiness of dharmas there is no form, feeling, perception, formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no forms, sounds, smells, tastes, tangible objects, or mental objects; no eye realm up to no mind-consciousness realm; no ignorance, and also no ending of ignorance; up to no aging and death, and also no ending of aging and death; no Suffering, Origin, Cessation, or Path; no wisdom, and also no attainment; no path of the Stream-enterer or fruit of Stream-entry; no paths of the Once-returner, Non-returner, Arhat, Pratyekabuddha, or Buddha; and also no fruits of the Once-returner, Non-returner, Arhat, Pratyekabuddha, or Buddhahood.
A great Bodhisattva who practices in this way is said to be in accord with Prajñāpāramitā.
Śāriputra! When practicing Prajñāpāramitā, a great Bodhisattva does not perceive Prajñāpāramitā as either in accord or not in accord, nor does he perceive the Pāramitās of Generosity, Morality, Patience, Diligence, and Meditation as either in accord or not in accord. A great Bodhisattva also does not perceive form, feeling, perception, formations, or consciousness; does not perceive the eye, ear, nose, tongue, body, or mind; does not perceive forms, sounds, smells, tastes, tangible objects, or mental objects; does not perceive the eye realm up to the mind-consciousness realm as either in accord or not in accord. A great Bodhisattva also does not perceive the Four Foundations of Mindfulness up to the Noble Eightfold Path, and up to Omniscient Knowledge, as either in accord or not in accord.
Śāriputra should know! What has been explained above is how a great Bodhisattva is in accord with Prajñāpāramitā.
Furthermore, Śāriputra! When a great Bodhisattva practices Prajñāpāramitā, emptiness is not united with emptiness; signlessness is not united with signlessness; wishlessness is not united with wishlessness. Why? Because emptiness, signlessness, and wishlessness have neither union nor non-union.
A great Bodhisattva who practices in this way is said to be in accord with Prajñāpāramitā.
Furthermore, Śāriputra! When practicing Prajñāpāramitā, a great Bodhisattva enters the emptiness of the intrinsic characteristics of all dharmas, enters form, feeling, perception, formations, and consciousness, yet does not regard them as united nor as not united. Form, feeling, perception, formations, and consciousness are united neither with what comes before nor with what comes after, nor with the present. Why? Because the Bodhisattva does not perceive what comes before, does not perceive what comes after, and does not perceive the present.
Śāriputra! When a great Bodhisattva practices Prajñāpāramitā, because the three times are called empty, what comes before is not united with what comes after; what comes after is not united with what comes before; the present is not united with what comes before or after; and what comes before together with what comes after is not united with the present. This is called being in accord with Prajñāpāramitā.
Śāriputra! When a great Bodhisattva practices Prajñāpāramitā, Omniscient Knowledge is not united with the past, the future, or the present. Why? Because the past, future, and present cannot be perceived, much less be united with anything. This is called being in accord with Prajñāpāramitā.
Śāriputra! When a great Bodhisattva practices Prajñāpāramitā, because form, feeling, perception, formations, and consciousness cannot be perceived; because the eye up to the mind cannot be perceived; because forms up to mental objects cannot be perceived; because eye-consciousness up to mind-consciousness cannot be perceived; therefore, form, feeling, up to mind-consciousness are all not united with Omniscient Knowledge. This is called being in accord with Prajñāpāramitā.
Śāriputra! When a great Bodhisattva practices the Perfection of Wisdom (Prajñāpāramitā), because generosity (Dāna Pāramitā) through the Perfection of Wisdom cannot be perceived, generosity through the Perfection of Wisdom cannot be united with Omniscience. Because the Four Foundations of Mindfulness through the Eightfold Noble Path, through the Ten Powers, and the Eighteen Unique Qualities cannot be perceived, none of them can be united with Omniscience. This is called being in accord with the Perfection of Wisdom.
Śāriputra! When a great Bodhisattva practices the Perfection of Wisdom, the Buddha and Enlightenment are not united with Omniscience. Why? Because the Buddha is Omniscience itself; Enlightenment is also Omniscience itself; Omniscience is the Buddha and is also Enlightenment. This is called being in accord with the Perfection of Wisdom.
Śāriputra! While practicing the Perfection of Wisdom, a great Bodhisattva does not cultivate form as existing or non-existing; does not cultivate form as permanent or impermanent; does not cultivate form as suffering or happiness; does not cultivate form as self or non-self; does not cultivate form as tranquil or not tranquil; does not cultivate form as empty or not empty; does not cultivate form as having characteristics or lacking characteristics; does not cultivate form as conditioned action or non-action. Feeling, perception, mental formations, and consciousness are likewise. This is called being in accord with the Perfection of Wisdom.
While practicing the Perfection of Wisdom, a great Bodhisattva does not think, “I practice,” or “I do not practice,” the Perfection of Wisdom; nor does one think, “Neither practicing nor not practicing.” This is called being in accord with the Perfection of Wisdom.
Furthermore, Śāriputra! A great Bodhisattva does not practice the Perfection of Wisdom for the sake of the Perfection of Wisdom. Nor does one practice it for the sake of generosity, morality, patience, vigor, or meditative concentration; nor for attaining the stage of non-retrogression, accomplishing the liberation of sentient beings, purifying Buddha-fields; nor for the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Unique Qualities. Nor does a great Bodhisattva practice the Perfection of Wisdom for the sake of inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, dispersed emptiness, intrinsic emptiness, emptiness of all dharmas, emptiness of intrinsic characteristics, emptiness of the unattainable, emptiness of non-dharmas, emptiness of dharmas, emptiness of both dharmas and non-dharmas; nor for the sake of suchness, the nature of dharmas, or ultimate reality. Why? Because while practicing the Perfection of Wisdom, a great Bodhisattva does not destroy the characteristics of dharmas. Practicing in this way is called being in accord with the Perfection of Wisdom.
Furthermore, Śāriputra! A great Bodhisattva does not practice the Perfection of Wisdom for the sake of the six supernatural powers: the Divine Eye, Divine Ear, Knowledge of Others’ Minds, Knowledge of Past Lives, Supernatural Powers, or the Extinction of Defilements. Why? Because while practicing, a great Bodhisattva does not even perceive the Perfection of Wisdom itself, much less the supernatural powers of a Bodhisattva. This is called being in accord with the Perfection of Wisdom.
Śāriputra! While practicing the Perfection of Wisdom, a great Bodhisattva never thinks, “I shall use miraculous powers to fly to the eastern direction and throughout the ten directions to make offerings to Buddhas as numerous as the sands of the Ganges.” Nor does one think, “I shall use the Divine Ear to hear those innumerable Buddhas throughout the ten directions teaching the Dharma; use the knowledge of others’ minds to know the thoughts of innumerable beings throughout the ten directions; use the knowledge of past lives to know the deeds performed by innumerable beings through countless lifetimes; or use the Divine Eye to see innumerable beings dying here and being reborn there.” This is called a great Bodhisattva practicing the Perfection of Wisdom in accord with the Perfection of Wisdom, and thereby being capable of liberating immeasurable, countless sentient beings.
Śāriputra! If a great Bodhisattva is able to practice the Perfection of Wisdom in this way, Māra cannot harm them. All worldly affairs proceed according to their aspirations. Buddhas as numerous as the sands of the Ganges throughout the ten directions all protect this Bodhisattva, preventing them from falling into the ranks of the Śrāvakas or Pratyekabuddhas. The devas of the heavens, from the Four Great Kings Heaven up to the Highest Heaven, also protect this Bodhisattva so that no obstacles arise. If this Bodhisattva has committed grave offenses, their karmic retribution is lightened in the present life. Why? Because this Bodhisattva, with impartial loving-kindness, brings benefit to all sentient beings. This is called being in accord with the Perfection of Wisdom.
Śāriputra! While practicing the Perfection of Wisdom, a great Bodhisattva quickly attains the gateways of dhāraṇīs and samādhis. Wherever they are reborn, they always encounter the Buddhas and never depart from them until attaining unsurpassed, perfect, complete enlightenment. This is called being in accord with the Perfection of Wisdom.
Śāriputra! While practicing the Perfection of Wisdom, a great Bodhisattva never thinks that there is this dharma and that dharma, whether they are united or not united, equal or unequal. Why? Because a great Bodhisattva does not perceive this dharma or any other dharma as united, equal, not united, or unequal. This is called being in accord with the Perfection of Wisdom.
Śāriputra! While practicing the Perfection of Wisdom, a great Bodhisattva never thinks, “I shall quickly realize the Dharma-nature,” or “I shall not quickly realize it.” Why? Because the Dharma-nature is not something that can be attained as an object. This is called practicing in accord with the Perfection of Wisdom.
Furthermore, Śāriputra! While practicing the Perfection of Wisdom, a great Bodhisattva sees no dharma apart from the Dharma-nature, nor thinks that the Dharma-nature is different from dharmas, nor thinks that this dharma can or cannot attain the Dharma-nature. Why? Because the Bodhisattva does not perceive that any dharma can attain or fail to attain the Dharma-nature. A great Bodhisattva who practices in this way is called one who is in accord with the Perfection of Wisdom.
Śāriputra! While a great Bodhisattva practices the Perfection of Wisdom, the Dharma-nature is not united with emptiness, nor is emptiness united with the Dharma-nature. This is called being in accord with the Perfection of Wisdom.
Śāriputra! While a great Bodhisattva practices the Perfection of Wisdom, the eye realm is not united with emptiness, nor is emptiness united with the eye realm; the realm of forms is not united with emptiness, nor is emptiness united with the realm of forms; the realm of eye-consciousness is not united with emptiness, nor is emptiness united with the realm of eye-consciousness; and likewise the mind realm, the realm of dharmas, and the realm of mind-consciousness are not united with emptiness, nor is emptiness united with them. Such accord with emptiness is called the supreme accord.
Śāriputra! A Bodhisattva who practices the Dharma of emptiness does not fall into the ranks of the Śrāvakas or Pratyekabuddhas, is able to purify Buddha-fields, accomplish the maturation of sentient beings, and swiftly attain unsurpassed Bodhi.
Śāriputra! Among all forms of accord, accord with the Perfection of Wisdom is supreme, most honored, most excellent, and most wondrous, with nothing above it. Why? Because when this great Bodhisattva practices in accord with the Perfection of Wisdom, that itself is emptiness, signlessness, and wishlessness. Know that this Bodhisattva has either already received a prediction of Buddhahood or is close to receiving one.
Śāriputra! A great Bodhisattva who is thus in accord is capable of benefiting immeasurable, countless sentient beings. Yet this Bodhisattva does not think, “Because I am in accord with the Perfection of Wisdom, the Buddhas will give me a prediction; I shall receive a prediction; I shall purify a Buddha-field; I shall become a Buddha and turn the Wheel of Dharma.” Why? Because this great Bodhisattva sees no dharma apart from the Dharma-nature, sees no dharma that practices the Perfection of Wisdom, sees no dharma that receives a Buddha’s prediction, and sees no dharma that becomes a Buddha and turns the Wheel of Dharma. Why? Because while practicing the Perfection of Wisdom, a great Bodhisattva gives rise to no notion of self, no notion of sentient beings, and indeed no notion of a knower or a perceiver. Why? Because the ultimate nature of sentient beings is unborn and undying; therefore, sentient beings neither arise nor cease. If all dharmas lack the characteristics of arising and ceasing, how could there be any dharma that practices the Perfection of Wisdom?
Śāriputra! Therefore, a great Bodhisattva does not see sentient beings themselves as practicing the Perfection of Wisdom. Why? Because the emptiness of sentient beings is not something that sentient beings receive. Since sentient beings do not truly exist, they are free from the notion of sentient beings. This itself is practicing the Perfection of Wisdom.
Śāriputra! Among all forms of accord for a great Bodhisattva, accord with emptiness is the highest and foremost. Accord with emptiness surpasses all other forms of accord.
A great Bodhisattva who cultivates the Dharma of emptiness in this way is able to give rise to great loving-kindness and great compassion, without generating thoughts of stinginess, violating precepts, anger, laziness, distraction, or ignorance.