THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 102
Chapter 29: EMBRACING (4)
Kausika, that Great Bodhisattva personally cultivates the dharma of non-forgetfulness, teaches others to cultivate the dharma of non-forgetfulness, praises the dharma of non-forgetfulness, and joyfully commends those who cultivate the dharma of non-forgetfulness. Personally cultivates the nature of constant equanimity, teaches others to cultivate the nature of constant equanimity, praises the nature of constant equanimity, and joyfully commends those who cultivate the nature of constant equanimity.
Kausika, that Great Bodhisattva personally cultivates all Dharani gates, teaches others to cultivate all Dharani gates, praises all Dharani gates, and joyfully commends those who cultivate all Dharani gates. Personally cultivates all Samadhi gates, teaches others to cultivate all Samadhi gates, praises all Samadhi gates, and joyfully commends those who cultivate all Samadhi gates.
Kausika, that Great Bodhisattva personally cultivates the wisdom of Omniscience, teaches others to cultivate the wisdom of Omniscience, praises the wisdom of Omniscience, and joyfully commends those who cultivate the wisdom of Omniscience. Personally cultivates the wisdom of Path-signs, teaches others to cultivate the wisdom of Path-signs, praises the wisdom of Path-signs, and joyfully commends those who cultivate the wisdom of Path-signs. Personally cultivates the wisdom of All-signs, teaches others to cultivate the wisdom of All-signs, praises the wisdom of All-signs, and joyfully commends those who cultivate the wisdom of All-signs.
Kausika, that Great Bodhisattva cultivates the six Paramitas: when practicing Dana-paramita, employing non-attainment as the means, together with all sentient beings jointly dedicates toward the stage of Supreme Enlightenment; when observing Sila-paramita, employing non-attainment as the means, together with all sentient beings jointly dedicates toward the stage of Supreme Enlightenment; when cultivating Ksanti-paramita, employing non-attainment as the means, together with all sentient beings jointly dedicates toward the stage of Supreme Enlightenment; when arousing Virya-paramita, employing non-attainment as the means, together with all sentient beings jointly dedicates toward the stage of Supreme Enlightenment; when entering Dhyana-paramita, employing non-attainment as the means, together with all sentient beings jointly dedicates toward the stage of Supreme Enlightenment; when studying Prajnaparamita, employing non-attainment as the means, together with all sentient beings jointly dedicates toward the stage of Supreme Enlightenment.
Kausika, that Great Bodhisattva, when cultivating the six Paramitas, always reflects thus: “If I do not practice Dana-paramita, I will be born into a poverty-stricken family with no suitable means — with what shall I bring complete fulfillment to sentient beings, adorn and purify the Buddha-land, let alone be capable of realizing Omniscient wisdom. If I do not observe Sila-paramita, I will be born into the evil destinies, unable even to obtain a lowly human body — with what shall I bring complete fulfillment to sentient beings, adorn and purify the Buddha-land, let alone be capable of realizing Omniscient wisdom. If I do not cultivate Ksanti-paramita, my sense faculties at birth will be deficient and my appearance ugly, lacking the perfect physical form of a Bodhisattva; if one attains the perfect physical form of a Bodhisattva and performs Bodhisattva conduct, any sentient being who sees it will certainly attain the stage of Supreme Enlightenment; without this perfect physical form one cannot bring complete fulfillment to sentient beings, adorn and purify the Buddha-land, let alone be capable of realizing Omniscient wisdom. If I am lazy and do not arouse Virya-paramita, the excellent path of a Bodhisattva cannot even be attained — with what shall I bring complete fulfillment to sentient beings, adorn and purify the Buddha-land, let alone be capable of realizing Omniscient wisdom. If my mind is agitated and I do not enter Dhyana-paramita, the excellent absorption of a Bodhisattva cannot even arise — with what shall I bring complete fulfillment to sentient beings, adorn and purify the Buddha-land, let alone be capable of realizing Omniscient wisdom. If I have no wisdom and do not study Prajnaparamita, even the wisdom of skillful means cannot be attained — with what shall I bring complete fulfillment to sentient beings, adorn and purify the Buddha-land, let alone be capable of realizing Omniscient wisdom.”
Kausika, that Great Bodhisattva, when studying the six Paramitas, always reflects thus: “I should not follow the force of greed and stinginess, for if I follow that force my Dana-paramita will not be perfected, and if my Dana-paramita is not perfected I will never be capable of accomplishing Omniscient wisdom. I should not follow the force of precept-breaking, for if I follow that force my Sila-paramita will not be perfected, and if my Sila-paramita is not perfected I will never be capable of accomplishing Omniscient wisdom. I should not follow the force of anger, for if I follow that force my Ksanti-paramita will not be perfected, and if my Ksanti-paramita is not perfected I will never be capable of accomplishing Omniscient wisdom. I should not follow the force of laziness, for if I follow that force my Virya-paramita will not be perfected, and if my Virya-paramita is not perfected I will never be capable of accomplishing Omniscient wisdom. I should not follow the force that agitates the mind, for if I follow that force my Dhyana-paramita will not be perfected, and if my Dhyana-paramita is not perfected I will never be capable of accomplishing Omniscient wisdom. I should not follow the force of non-wisdom, for if I follow that force my Prajnaparamita will not be perfected, and if my Prajnaparamita is not perfected I will never be capable of accomplishing Omniscient wisdom.”
Kausika, that Great Bodhisattva, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, with regard to this Prajnaparamita upholds, recites, diligently studies and practices, contemplates correctly according to the principle, transcribes and explains, and widely propagates it — and will thus attain such superior merit both in the present and in the future.
At that time, Sakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, Prajnaparamita as such is supremely rare — it has tamed the Bodhisattva, causing no arrogant mind to arise, yet is capable of directing dedication toward Omniscient wisdom.”
The Buddha said:
“Kausika, how is it that Prajnaparamita has tamed the Bodhisattva, causing no arrogant mind to arise, yet is capable of directing dedication toward Omniscient wisdom?”
Sakra, Lord of the Devas, addressed the Buddha:
“World-Honored One, when a Great Bodhisattva, practicing Dana-paramita in the worldly way, gives to the Buddha while thinking: ‘I am capable of giving to the Buddha’; or when giving to Bodhisattvas, Pratyekabuddhas, Sravakas, or those who are lonely, poverty-stricken, elderly, sick, stranded, or begging, while thinking: ‘I am capable of giving to Bodhisattvas, Pratyekabuddhas, Sravakas, those who are lonely, poverty-stricken, elderly, sick, stranded, or begging’ — that Great Bodhisattva, because of lacking skillful means in the practice of giving, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva, practicing Sila-paramita in the worldly way, immediately thinks: ‘I am capable of cultivating Sila-paramita, I am capable of perfecting Sila-paramita’ — that Great Bodhisattva, because of lacking skillful means in the cultivation of pure precepts, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva, practicing Ksanti-paramita in the worldly way, immediately thinks: ‘I am capable of cultivating Ksanti-paramita, I am capable of perfecting Ksanti-paramita’ — that Great Bodhisattva, because of lacking skillful means in the cultivation of patient endurance, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva, practicing Virya-paramita in the worldly way, immediately thinks: ‘I am capable of cultivating Virya-paramita, I am capable of perfecting Virya-paramita’ — that Great Bodhisattva, because of lacking skillful means in the cultivation of diligent effort, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva, practicing Dhyana-paramita in the worldly way, immediately thinks: ‘I am capable of cultivating Dhyana-paramita, I am capable of perfecting Dhyana-paramita’ — that Great Bodhisattva, because of lacking skillful means in the cultivation of meditation, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva, practicing Prajnaparamita in the worldly way, immediately thinks: ‘I am capable of cultivating Prajnaparamita, I am capable of perfecting Prajnaparamita’ — that Great Bodhisattva, because of lacking skillful means in the cultivation of Prajna, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is abiding in inner emptiness, if one thinks: ‘I am capable of abiding in inner emptiness’ — that Great Bodhisattva is disturbed in abiding in inner emptiness by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is abiding in outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature, if one thinks: ‘I am capable of abiding in outer emptiness up to emptiness of the non-nature of self-nature’ — that Great Bodhisattva is disturbed in abiding in outer emptiness up to emptiness of the non-nature of self-nature by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is abiding in Suchness, if one thinks: ‘I am capable of abiding in Suchness’ — that Great Bodhisattva is disturbed in abiding in Suchness by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is abiding in the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm, if one thinks: ‘I am capable of abiding in the Dharma-realm up to the inconceivable realm’ — that Great Bodhisattva is disturbed in abiding in the Dharma-realm up to the inconceivable realm by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is abiding in the Holy Truth of Suffering, if one thinks: ‘I am capable of abiding in the Holy Truth of Suffering’ — that Great Bodhisattva is disturbed in abiding in the Holy Truth of Suffering by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is abiding in the Holy Truth of Origination, Cessation, and the Path, if one thinks: ‘I am capable of abiding in the Holy Truth of Origination, Cessation, and the Path’ — that Great Bodhisattva is disturbed in abiding in the Holy Truth of Origination, Cessation, and the Path by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating the four Dhyanas, if one thinks: ‘I am capable of cultivating the four Dhyanas’ — that Great Bodhisattva is disturbed in cultivating the four Dhyanas by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating the four Immeasurables and the four Formless Absorptions, if one thinks: ‘I am capable of cultivating the four Immeasurables and the four Formless Absorptions’ — that Great Bodhisattva is disturbed in cultivating the four Immeasurables and the four Formless Absorptions by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating the eight Liberations, if one thinks: ‘I am capable of cultivating the eight Liberations’ — that Great Bodhisattva is disturbed in cultivating the eight Liberations by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases, if one thinks: ‘I am capable of cultivating the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases’ — that Great Bodhisattva is disturbed in cultivating the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating the four Foundations of Mindfulness, if one thinks: ‘I am capable of cultivating the four Foundations of Mindfulness’ — that Great Bodhisattva is disturbed in cultivating the four Foundations of Mindfulness by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path, if one thinks: ‘I am capable of cultivating the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path’ — that Great Bodhisattva is disturbed in cultivating the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating the liberation gate of Emptiness, if one thinks: ‘I am capable of cultivating the liberation gate of Emptiness’ — that Great Bodhisattva is disturbed in cultivating the liberation gate of Emptiness by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating the liberation gate of Signlessness and Wishlessness, if one thinks: ‘I am capable of cultivating the liberation gate of Signlessness and Wishlessness’ — that Great Bodhisattva is disturbed in cultivating the liberation gate of Signlessness and Wishlessness by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating the five types of eyes, if one thinks: ‘I am capable of cultivating the five types of eyes’ — that Great Bodhisattva is disturbed in cultivating the five types of eyes by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating the six supernatural powers, if one thinks: ‘I am capable of cultivating the six supernatural powers’ — that Great Bodhisattva is disturbed in cultivating the six supernatural powers by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating the ten powers of the Buddha, if one thinks: ‘I am capable of cultivating the ten powers of the Buddha’ — that Great Bodhisattva is disturbed in cultivating the ten powers of the Buddha by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, if one thinks: ‘I am capable of cultivating the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha’ — that Great Bodhisattva is disturbed in cultivating the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating the dharma of non-forgetfulness, if one thinks: ‘I am capable of cultivating the dharma of non-forgetfulness’ — that Great Bodhisattva is disturbed in cultivating the dharma of non-forgetfulness by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating the nature of constant equanimity, if one thinks: ‘I am capable of cultivating the nature of constant equanimity’ — that Great Bodhisattva is disturbed in cultivating the nature of constant equanimity by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating all Dharani gates, if one thinks: ‘I am capable of cultivating all Dharani gates’ — that Great Bodhisattva is disturbed in cultivating all Dharani gates by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating all Samadhi gates, if one thinks: ‘I am capable of cultivating all Samadhi gates’ — that Great Bodhisattva is disturbed in cultivating all Samadhi gates by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is cultivating the wisdom of Omniscience, if one thinks: ‘I am capable of cultivating the wisdom of Omniscience’ — that Great Bodhisattva is disturbed in cultivating the wisdom of Omniscience by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is cultivating the wisdom of Path-signs and the wisdom of All-signs, if one thinks: ‘I am capable of cultivating the wisdom of Path-signs and the wisdom of All-signs’ — that Great Bodhisattva is disturbed in cultivating the wisdom of Path-signs and the wisdom of All-signs by attachment to self and mine, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, when a Great Bodhisattva is striving to bring complete fulfillment to sentient beings, if one thinks: ‘I am capable of bringing complete fulfillment to sentient beings’ — that Great Bodhisattva, because attachment to self and mine disturbs the aspiration toward sentient beings, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
When a Great Bodhisattva is striving to adorn and purify the Buddha-land, if one thinks: ‘I am capable of adorning and purifying the Buddha-land’ — that Great Bodhisattva, because attachment to self and mine disturbs the aspiration to adorn and purify the Buddha-land, immediately gives rise to an arrogant mind, and therefore is not capable of directing dedication toward Omniscient wisdom.
World-Honored One, such a Great Bodhisattva cultivates wholesome dharmas according to the worldly mind; because of lacking skillful means in practicing Dana and so forth, because attachment to self and mine disturbs the mind, because though cultivating Prajnaparamita it has not yet been attained — such a Bodhisattva is not capable of truly subduing the arrogant mind, and also is not capable of truly directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when practicing supramundane Dana-paramita, because of skillfully cultivating Prajnaparamita does not see a giver, does not see a receiver, does not see a gift; since that Great Bodhisattva has relied on Prajnaparamita to practice Dana-paramita, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when practicing supramundane Sila-paramita, because of skillfully cultivating Prajnaparamita does not see pure precepts, does not see one who is complete in pure precepts; since that Great Bodhisattva has relied on Prajnaparamita to practice Sila-paramita, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when practicing supramundane Ksanti-paramita, because of skillfully cultivating Prajnaparamita does not see patient endurance, does not see one who is complete in patient endurance; since that Great Bodhisattva has relied on Prajnaparamita to practice Ksanti-paramita, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when practicing supramundane Virya-paramita, because of skillfully cultivating Prajnaparamita does not see diligent effort, does not see one who is complete in diligent effort; since that Great Bodhisattva has relied on Prajnaparamita to practice Virya-paramita, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when practicing supramundane Dhyana-paramita, because of skillfully cultivating Prajnaparamita does not see meditation, does not see one who is complete in meditation; since that Great Bodhisattva has relied on Prajnaparamita to practice Dhyana-paramita, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when practicing supramundane Prajnaparamita, because of skillfully cultivating Prajnaparamita does not see Prajna, does not see one who is complete in Prajna; since that Great Bodhisattva has relied on Prajnaparamita to practice Prajnaparamita, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when abiding in inner emptiness, because of skillfully cultivating Prajnaparamita does not see inner emptiness, does not see one who abides in inner emptiness; since that Great Bodhisattva has relied on Prajnaparamita to abide in inner emptiness, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when abiding in outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature, because of skillfully cultivating Prajnaparamita does not see outer emptiness up to emptiness of the non-nature of self-nature, does not see one who abides in outer emptiness up to emptiness of the non-nature of self-nature; since that Great Bodhisattva has relied on Prajnaparamita to abide in outer emptiness up to emptiness of the non-nature of self-nature, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when abiding in Suchness, because of skillfully cultivating Prajnaparamita does not see Suchness, does not see one who abides in Suchness; since that Great Bodhisattva has relied on Prajnaparamita to abide in Suchness, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when abiding in the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm, because of skillfully cultivating Prajnaparamita does not see the Dharma-realm up to the inconceivable realm, does not see one who abides in the Dharma-realm up to the inconceivable realm; since that Great Bodhisattva has relied on Prajnaparamita to abide in the Dharma-realm up to the inconceivable realm, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when abiding in the Holy Truth of Suffering, because of skillfully cultivating Prajnaparamita does not see the Holy Truth of Suffering, does not see one who abides in the Holy Truth of Suffering; since that Great Bodhisattva has relied on Prajnaparamita to abide in the Holy Truth of Suffering, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when abiding in the Holy Truth of Origination, Cessation, and the Path, because of skillfully cultivating Prajnaparamita does not see the Holy Truth of Origination, Cessation, and the Path, does not see one who abides in the Holy Truth of Origination, Cessation, and the Path; since that Great Bodhisattva has relied on Prajnaparamita to abide in the Holy Truth of Origination, Cessation, and the Path, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating the four Dhyanas, because of skillfully cultivating Prajnaparamita does not see the four Dhyanas, does not see one who cultivates the four Dhyanas; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the four Dhyanas, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating the four Immeasurables and the four Formless Absorptions, because of skillfully cultivating Prajnaparamita does not see the four Immeasurables and the four Formless Absorptions, does not see one who cultivates the four Immeasurables and the four Formless Absorptions; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the four Immeasurables and the four Formless Absorptions, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating the eight Liberations, because of skillfully cultivating Prajnaparamita does not see the eight Liberations, does not see one who cultivates the eight Liberations; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the eight Liberations, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases, because of skillfully cultivating Prajnaparamita does not see the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases, does not see one who cultivates the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating the four Foundations of Mindfulness, because of skillfully cultivating Prajnaparamita does not see the four Foundations of Mindfulness, does not see one who cultivates the four Foundations of Mindfulness; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the four Foundations of Mindfulness, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path, because of skillfully cultivating Prajnaparamita does not see the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path, does not see one who cultivates the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating the liberation gate of Emptiness, because of skillfully cultivating Prajnaparamita does not see the liberation gate of Emptiness, does not see one who cultivates the liberation gate of Emptiness; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the liberation gate of Emptiness, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating the liberation gate of Signlessness and Wishlessness, because of skillfully cultivating Prajnaparamita does not see the liberation gate of Signlessness and Wishlessness, does not see one who cultivates the liberation gate of Signlessness and Wishlessness; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the liberation gate of Signlessness and Wishlessness, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating the five types of eyes, because of skillfully cultivating Prajnaparamita does not see the five types of eyes, does not see one who cultivates the five types of eyes; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the five types of eyes, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating the six supernatural powers, because of skillfully cultivating Prajnaparamita does not see the six supernatural powers, does not see one who cultivates the six supernatural powers; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the six supernatural powers, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating the ten powers of the Buddha, because of skillfully cultivating Prajnaparamita does not see the ten powers of the Buddha, does not see one who cultivates the ten powers of the Buddha; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the ten powers of the Buddha, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, because of skillfully cultivating Prajnaparamita does not see the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, does not see one who cultivates the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating the dharma of non-forgetfulness, because of skillfully cultivating Prajnaparamita does not see the dharma of non-forgetfulness, does not see one who cultivates the dharma of non-forgetfulness; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the dharma of non-forgetfulness, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating the nature of constant equanimity, because of skillfully cultivating Prajnaparamita does not see the nature of constant equanimity, does not see one who cultivates the nature of constant equanimity; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the nature of constant equanimity, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating all Dharani gates, because of skillfully cultivating Prajnaparamita does not see all Dharani gates, does not see one who cultivates all Dharani gates; since that Great Bodhisattva has relied on Prajnaparamita to cultivate all Dharani gates, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating all Samadhi gates, because of skillfully cultivating Prajnaparamita does not see all Samadhi gates, does not see one who cultivates all Samadhi gates; since that Great Bodhisattva has relied on Prajnaparamita to cultivate all Samadhi gates, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when cultivating the wisdom of Omniscience, because of skillfully cultivating Prajnaparamita does not see the wisdom of Omniscience, does not see one who cultivates the wisdom of Omniscience; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the wisdom of Omniscience, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when cultivating the wisdom of Path-signs and the wisdom of All-signs, because of skillfully cultivating Prajnaparamita does not see the wisdom of Path-signs and the wisdom of All-signs, does not see one who cultivates the wisdom of Path-signs and the wisdom of All-signs; since that Great Bodhisattva has relied on Prajnaparamita to cultivate the wisdom of Path-signs and the wisdom of All-signs, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, if a Great Bodhisattva, when striving to bring complete fulfillment to sentient beings, because of skillfully cultivating Prajnaparamita does not see that aspiration toward sentient beings, does not see one who carries out that aspiration toward sentient beings; since that Great Bodhisattva has relied on Prajnaparamita to carry out that aspiration, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
If a Great Bodhisattva, when striving to adorn and purify the Buddha-land, because of skillfully cultivating Prajnaparamita does not see the adornment and purification of the Buddha-land, does not see one who adorns and purifies the Buddha-land; since that Great Bodhisattva has relied on Prajnaparamita to adorn and purify the Buddha-land, they are capable of subduing the arrogant mind and also capable of directing dedication toward Omniscient wisdom.
World-Honored One, such a Great Bodhisattva, because of relying on supramundane Prajnaparamita to cultivate wholesome dharmas, is capable of truly subduing the arrogant mind and also capable of truly directing dedication toward Omniscient wisdom; therefore I say that Prajnaparamita as such is supremely rare — it has tamed the Bodhisattva, causing no arrogant mind to arise, yet is capable of directing dedication toward Omniscient wisdom.
At that time, the Buddha said to Sakra, Lord of the Devas:
“Kausika, if good men and good women constantly listen wholeheartedly to this profound Prajnaparamita, uphold, recite, diligently study and practice, contemplate correctly according to the principle, transcribe, expound, and widely propagate it, then such good men and good women will have bodies that are constantly at ease, minds that are constantly joyful, and will not be invaded or harmed by any calamity whatsoever.
Furthermore, Kausika, if good men and good women uphold, recite, approach and make offerings to, contemplate correctly according to the principle, transcribe, expound, and widely propagate this Prajnaparamita, then if such good men and good women, when going into battle with troops, wholeheartedly recite and contemplate this Prajnaparamita, they will not be harmed by blades or staves, enemies will all give rise to compassionate hearts, even if they are about to be wounded they will naturally be averted, and they will never lose their lives on the battlefield. Why? Kausika, because those good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, constantly cultivate the six Paramitas: they themselves abandon the blade and staff of craving and are also capable of causing others to abandon the blade and staff of craving; themselves abandon the blade and staff of hatred and are also capable of causing others to abandon the blade and staff of hatred; themselves abandon the blade and staff of delusion and are also capable of causing others to abandon the blade and staff of delusion; themselves abandon the blade and staff of wrong views and are also capable of causing others to abandon the blade and staff of wrong views; themselves abandon the blade and staff of bonds and defilements and are also capable of causing others to abandon the blade and staff of bonds and defilements; themselves abandon the blade and staff of obscuration and are also capable of causing others to abandon the blade and staff of obscuration; themselves abandon the blade and staff of evil karma and are also capable of causing others to abandon the blade and staff of evil karma.
Kausika, for this reason, those good men and good women, even when entering into battle, will not be harmed by blades and staves, enemies will all give rise to loving-kindness, even if they are about to be wounded they will naturally be averted, and they will never lose their lives on the battlefield.
Furthermore, Kausika, if good men and good women, not departing from the mind of Omniscient wisdom, employing non-attainment as the means, constantly listen wholeheartedly to this profound Prajnaparamita, respectfully make offerings, honor and praise, uphold, recite, contemplate correctly according to the principle, diligently study and practice, transcribe, expound, and widely propagate it, then those good men and good women will not be harmed by any poisonous medicines, venomous creatures, demon hexes, or spells; they cannot drown in water, will not be burned by fire; blades and staves, fierce beasts, hostile bandits, evil spirits, and all manner of demons and monsters cannot harm them. Why? Kausika, because Prajnaparamita as such is a Great Spiritual Mantra; Prajnaparamita as such is a Great Illuminating Mantra; Prajnaparamita as such is a mantra without equal; Prajnaparamita as such is the King of all mantras — supreme, supremely wondrous, without compare, complete with great awesome power, capable of subduing all, and never subdued by anything whatsoever. Those good men and good women who diligently study and practice this King of Mantras will not harm themselves, will not harm others, and will not harm both. Why? Because those good men and good women who study this Prajnaparamita clearly understand that both self and others are incomprehensible.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see a self, do not see a sentient being, do not see a stream of life, do not see birth, do not see nourishment, do not see growth, do not see a subject of transmigration, do not see a mind-born being, do not see a child, do not see agency, do not see receiving, do not see a knower, do not see a seer. Since regarding self and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see form, do not see feeling, perception, mental formations, or consciousness; since regarding the form aggregate and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the eye sense base, do not see the ear, nose, tongue, body, or mind sense bases; since regarding the eye sense base and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the form sense base, do not see the sound, smell, taste, touch, or mental-object sense bases; since regarding the form sense base and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the eye element, do not see the form element, the eye-consciousness element, and eye-contact along with the feelings arising from eye-contact as condition; since regarding the eye element and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the ear element, do not see the sound element, the ear-consciousness element, and ear-contact along with the feelings arising from ear-contact as condition; since regarding the ear element and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the nose element, do not see the smell element, the nose-consciousness element, and nose-contact along with the feelings arising from nose-contact as condition; since regarding the nose element and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the tongue element, do not see the taste element, the tongue-consciousness element, and tongue-contact along with the feelings arising from tongue-contact as condition; since regarding the tongue element and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the body element, do not see the tangible element, the body-consciousness element, and body-contact along with the feelings arising from body-contact as condition; since regarding the body element and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the mind element, do not see the mental-object element, the mind-consciousness element, and mind-contact along with the feelings arising from mind-contact as condition; since regarding the mind element and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the earth element, do not see the water, fire, wind, space, or consciousness elements; since regarding the earth element and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see the Holy Truth of Suffering, do not see the Holy Truth of Origination, Cessation, or the Path; since regarding the Holy Truth of Suffering and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see ignorance, do not see formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair; since regarding ignorance and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see inner emptiness, do not see outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature; since regarding inner emptiness and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
Kausika, when those good men and good women study this Great King of Mantras, Prajnaparamita, they do not see Suchness, do not see the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm; since regarding Suchness and so forth all are beyond attainment, they do not harm themselves, do not harm others, and do not harm both.
– o0o –
End Of Volume 102