THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 3
Chapter 2: STUDY AND CONTEMPLATION (1)
At that time, the World-Honored One, knowing that the assemblies of beings in the worlds of gods, Māras, and Brahmās, the Śramaṇas, Brāhmaṇas, Gandharvas, Asuras, all spirits and dragons, the great assembly of Bodhisattvas, those who were abiding in their final body and would continue to inherit the position of Buddhahood, as well as the assemblies of humans and non-humans who had affinity with the Dharma, had all gathered in great numbers, said to Elder Śāriputra:
“If the great Bodhisattvas wish to fully awaken to the ultimate characteristics of all phenomena, they should learn the Prajñāpāramitā.”
At that time, Śāriputra, having heard the Buddha say this, was extremely joyful. He immediately rose from his seat, approached the Buddha, bowed his head at the Buddha’s feet, uncovered his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha:
“World-Honored One, how should great Bodhisattvas learn the Prajñāpāramitā if they wish to fully awaken to the ultimate characteristics of all phenomena?”
The Buddha said to Elder Śāriputra:
“Śāriputra, great Bodhisattvas should use non-abiding as the means of skillful method in order to abide in the Prajñāpāramitā, because neither the subject nor the object of abiding can be obtained.
Great Bodhisattvas should use non-abandonment as the means of skillful method in order to accomplish the Perfection of Giving, because the giver, the receiver, and the thing given cannot be obtained.
Great Bodhisattvas should use non-protection as the means of skillful method in order to accomplish the Perfection of Pure Discipline, because the characteristics of violation and non-violation cannot be obtained.
Great Bodhisattvas should use non-grasping as the means of skillful method in order to accomplish the Perfection of Patience, because the characteristics of movement and non-movement cannot be obtained.
Great Bodhisattvas should use non-exertion as the means of skillful method in order to accomplish the Perfection of Diligence, because diligence and laziness of body and mind cannot be obtained.
Great Bodhisattvas should use non-reflection as the means of skillful method in order to accomplish the Perfection of Meditative Absorption, because the presence or absence of meditative taste cannot be obtained.
Great Bodhisattvas should use non-attachment as the means of skillful method in order to accomplish the Perfection of Prajñā, because the nature and characteristics of all phenomena cannot be obtained.
Furthermore, Śāriputra, great Bodhisattvas abiding in the Prajñāpāramitā must use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the four foundations of mindfulness, the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; because those thirty-seven factors of enlightenment cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā must use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the three doors of liberation: Emptiness, Signlessness, and Wishlessness; because these three doors of liberation cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the four meditative absorptions, the four immeasurables, and the four formless concentrations; because the phenomena of meditative absorption, immeasurables, and formless concentrations cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the eight liberations, the eight fields of mastery, the nine successive concentrations, and the ten universal bases; because the phenomena of liberation, fields of mastery, and so forth up to the universal bases cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the nine contemplations on the impurity of the corpse, namely: contemplation of the body swelling up, contemplation of blood and pus flowing out, contemplation of the corpse turning red, contemplation of the corpse becoming blue-black, contemplation of birds and animals pecking and devouring it, contemplation of the corpse disintegrating, contemplation of the corpse reduced to bones, contemplation of the corpse being burned, and contemplation that all things in the world cannot exist forever; because these contemplations cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the ten recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of morality, recollection of generosity, recollection of heavenly beings, recollection of inhalation and exhalation, recollection of disgust, recollection of death, and recollection of the body; because these recollections cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the ten contemplations: contemplation of impermanence, contemplation of suffering, contemplation of non-self, contemplation of impurity, contemplation of death, contemplation that worldly phenomena are not delightful, contemplation of weariness toward food, contemplation of cessation, contemplation of detachment, and contemplation of extinction; because these contemplations cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the eleven kinds of wisdom: wisdom knowing suffering, wisdom knowing its origin, wisdom knowing cessation, wisdom knowing the path, wisdom that cuts off afflictions, wisdom realizing non-arising, wisdom knowing phenomena, wisdom distinguishing phenomena, worldly wisdom, wisdom knowing the minds of others, and wisdom knowing the Buddha’s true teachings; because these wisdoms cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish meditations with examination and analysis, meditations without examination but with analysis, and meditations without either examination or analysis; because these three states of meditation cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the knowledge of what has not yet been known, the clear knowledge of what has already been known, and the complete knowledge of what has already been known; because these cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the contemplation of impurity, the contemplation of infinite space, the wisdom surpassing all wisdom, together with the various meditative and contemplative practices, because these five things cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the four means of gathering, the four superior abodes, the three kinds of clear knowledge, the five kinds of eyes of perception, the six kinds of supernatural powers, and the six Perfections; because these six categories cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the seven aids to Buddhahood, the eight realizations of great beings, the nine kinds of wisdom regarding the nine kinds of sentient beings, the dhāraṇī gateways, and the samādhi gateways; because these five categories cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the ten stages of cultivation, the ten practices of training, the ten kinds of patience, and the twenty joys of advancing cultivation; because these four things cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the ten powers of the Tathāgata, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, the thirty-two marks of a great being, and the eighty subsidiary characteristics; because these six categories cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish the non-forgetting nature, the constant nature of equanimity, omniscient wisdom, wisdom knowing the characteristics of the path, wisdom knowing all characteristics, and wisdom knowing all the wondrous aspects of characteristics; because these six teachings cannot be obtained.
Great Bodhisattvas abiding in the Prajñāpāramitā use the wondrous principle of non-attainment as the means of skillful method in order to accomplish great loving-kindness, great compassion, great joy, great equanimity, and the countless boundless other Buddha teachings; because these teachings cannot be obtained.
Furthermore, Śāriputra, great Bodhisattvas who wish to quickly attain the wisdom surpassing all wisdom should learn the Prajñāpāramitā.
If great Bodhisattvas wish to quickly accomplish the wisdom that knows all, the wisdom that knows the characteristics of the path, and the wisdom that knows all characteristics, they should learn the Prajñāpāramitā.
If great Bodhisattvas wish to quickly accomplish the wisdom that knows the mental activities of all sentient beings and the wisdom that knows the wondrous aspects of all characteristics, they should learn the Prajñāpāramitā.
If great Bodhisattvas wish to completely eliminate the roots of afflictions and habitual faults accumulated through many lifetimes, they should learn the Prajñāpāramitā.
If great Bodhisattvas wish to be free from the cycle of birth and death and afflictions, and attain the Bodhisattva’s Nirvāṇa, they should learn the Prajñāpāramitā.
If great Bodhisattvas wish to surpass the levels of the Śrāvakas and Pratyekabuddhas, they should learn the Prajñāpāramitā.
If great Bodhisattvas wish to abide in the irreversible stage of Bodhisattvas, they should learn the Prajñāpāramitā.
If a Great Bodhisattva wishes to realize the six kinds of supernatural powers with their flexible and wondrous applications, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to know the differences in the mental activities and destinations of all sentient beings, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to surpass the Śrāvakas and Pratyekabuddhas in the functions of wisdom, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to realize the dhāraṇī methods and samādhi methods, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, with a single thought and a mind of complete rejoicing, to surpass the material giving of the Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, with a single thought and a mind of complete rejoicing, to surpass the pure precepts maintained by the Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, with a single thought and a mind of complete rejoicing, to completely surpass the paths of concentration, wisdom, liberation, and the knowledge and vision of liberation of the Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, with a single thought and a mind of complete rejoicing, to surpass the meditative absorptions, liberations, meditative states, and other wholesome dharmas of the Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, through a single thought of the wholesome dharmas they cultivate, to surpass the wholesome dharmas of the Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to practice a small portion of the dharmas of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Wisdom for the benefit of sentient beings, using skillful means and dedicating it toward the supreme enlightenment, thereby attaining immeasurable and boundless merit, they should learn Prajñāpāramitā.
Furthermore, Śāriputra, if a Great Bodhisattva wishes to make the practice of the six perfections—Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Wisdom—free from all obstacles and quickly bring them to completion, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, life after life, always to encounter the Buddhas, constantly hear the true Dharma, attain enlightenment like the Buddha, and, through the Buddha, remember all teachings and instructions that were given and transmitted, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to fully possess the thirty-two marks of a Great Person and the eighty accompanying excellent features, perfect, complete, and adorning the Buddha’s body, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, life after life, always to remember previous lives, never lose the mind of great enlightenment, stay far away from evil friends, draw close to virtuous friends, and constantly cultivate the conduct of a Great Bodhisattva, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, life after life, to possess great majestic virtue, drive away hostile Māras, and subdue non-Buddhist paths, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, life after life, to forever leave behind all afflictive karmic obstacles, penetrate all dharmas, and have a mind without obstruction, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes that wholesome minds, wholesome vows, and wholesome actions always continue without interruption, without laziness or abandonment, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to be born into a family that has faith in the Buddha, into the state of a child of pure lineage, and constantly not be separated from Buddhas and Bodhisattvas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, life after life, to possess all the excellent and dignified marks like those of the Buddha, so that all sentient beings who see them rejoice, arouse the mind seeking supreme enlightenment, and quickly accomplish all the merits of the Buddhas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to use the countless powers of superior roots of virtue, and according to their wishes constantly offer the most precious objects, respectfully make offerings, honor, and praise all Tathāgatas, Arhats, Fully Awakened Ones, causing their roots of virtue to quickly become complete, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to satisfy all needs of sentient beings, such as food, drink, clothing, beds, bedding, medicine for illness, various flowers and fragrances, lamps, vehicles, gardens, forests, houses, wealth, grain, jewels, precious ornaments, music, and other beloved and valuable objects, they should learn Prajñāpāramitā.
Furthermore, Śāriputra, if a Great Bodhisattva wishes to skillfully establish all sentient beings throughout the realms of space, the realm of Dharma, and the world realm, causing them all to abide in the six perfections: Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Wisdom, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to merely arouse a single wholesome thought and thereby attain great merit that continues until sitting upon the noble Bodhi seat and realizing supreme enlightenment, without ever being exhausted, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to be praised by the Tathāgatas, Arhats, Fully Awakened Ones, and the assemblies of Great Bodhisattvas throughout the Buddha realms of the ten directions, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, upon a single arising of the mind, to travel throughout countless worlds in the ten directions to make offerings to Buddhas and bring benefit and happiness to sentient beings, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, with a single utterance, to spread throughout countless worlds in the ten directions, praising Buddhas and teaching sentient beings, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, within the span of a single thought, to establish all sentient beings throughout countless Buddha realms in the ten directions, causing them all to cultivate the path of the ten wholesome actions, receive the three refuges, and uphold the precepts, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, within the span of a single thought, to establish all sentient beings throughout countless Buddha realms in the ten directions, causing them all to cultivate the four meditations, the four immeasurable minds, and the four formless absorptions, and attain the five supernatural powers, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, within the span of a single thought, to establish all sentient beings throughout countless Buddha realms in the ten directions, causing them to abide in the Mahāyāna Dharma, cultivate the Bodhisattva path, and not slander other vehicles, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to continue the Buddha lineage without allowing it to be interrupted, preserve the Bodhisattva lineage, cause it never to regress, purify and adorn Buddha realms, and quickly accomplish them, they should learn Prajñāpāramitā.
Furthermore, Śāriputra, if a Great Bodhisattva wishes to penetrate all wondrous meanings of emptiness: internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, intrinsic emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness in all dharmas, emptiness that cannot be grasped, emptiness of nature, emptiness of self-nature, and emptiness of the emptiness of self-nature, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to penetrate all dharmas, the Dharma realm, suchness, the nature of Dharma, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, fixed Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to penetrate the nature of all that exists and the nature of what is truly so regarding all dharmas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to penetrate the nature of causes and conditions, the nature of equal uninterrupted conditions, the nature of objective conditions, and the nature of dominant conditions of all dharmas, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to penetrate that all dharmas are like illusions, like dreams, like echoes, like images, like reflections, like mirages, like flowers appearing in the sky, like an illusory city, like magical displays, merely appearing through mind, with both nature and characteristics empty, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to know about space, the great earth, mountains, great oceans, rivers, lakes, streams, ponds, earth, water, fire, wind, and the most minute subtle things in the trichiliocosm, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to divide a single hair into one hundred parts, then take one hundredth of that hair and use it to draw out all the water of the great oceans, rivers, lakes, streams, and ponds in the trichiliocosm, pouring it into infinite other worlds without harming the aquatic beings living there, they should learn Prajñāpāramitā.
If a Great Bodhisattva sees a kalpa-fire burning everywhere throughout heaven and earth in the trichiliocosm and wishes, with merely one breath, to extinguish that entire fierce fire immediately, they should learn Prajñāpāramitā.
If a Great Bodhisattva sees a disaster of violent winds arising in the trichiliocosm, about to blow Mount Sumeru, Great Mount Sumeru, the Cakravāḍa mountains, great Cakravāḍa mountains, and other smaller mountains, together with all things upon the great earth, into dust, and wishes to use only one finger to block the force of that wind so it immediately ceases and never arises again, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes, while sitting in the full lotus posture once, to fill the entire space of the trichiliocosm, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to use a single hair to bind Mount Sumeru, Great Mount Sumeru, the Cakravāḍa mountains, great Cakravāḍa mountains, and other smaller mountains, together with all things upon the great earth in this trichiliocosm, and throw them across immeasurable, countless, boundless other worlds without harming sentient beings, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to use a single meal, a flower, an incense stick, a banner, a parasol, a pennant, a canopy, a lamp, a robe, a piece of music, and so forth, to respectfully make complete offerings, honor, and praise the Tathāgatas, Arhats, Fully Awakened Ones, and their disciples in countless worlds throughout the ten directions, they should learn Prajñāpāramitā.
If a Great Bodhisattva wishes to establish various kinds of sentient beings throughout countless worlds in the ten directions, causing them to abide in the groups of precepts, concentration, wisdom, liberation, and knowledge and vision of liberation; or to abide in the fruits of Stream-entry, Once-returning, Non-returning, Arhatship; or to abide in the fruit of Pratyekabuddhahood; or even to enter the realm of non-remainder Nirvāṇa, they should learn Prajñāpāramitā.
Furthermore, Śāriputra, if a Great Bodhisattva practices Prajñāpāramitā, they are able to know as it truly is: “Such giving brings great results,” this is called true knowledge; such giving leads to birth in a great Kṣatriya lineage; such giving leads to birth in a great Brāhmaṇa lineage; such giving leads to birth in a great elder lineage; such giving leads to birth in a great householder lineage; such giving leads to birth among the heavenly realms of the Four Great Kings, the Thirty-Three Gods, Yāma Heaven, Tuṣita Heaven, the Heaven of Joyful Transformation, and the Heaven of Mastery over Others’ Transformations. Through such giving one attains the First Dhyāna, Second Dhyāna, Third Dhyāna, or Fourth Dhyāna. Through such giving one attains the meditative attainments of Infinite Space, Infinite Consciousness, Nothingness, or Neither Perception nor Non-Perception. Through such giving one attains the thirty-seven factors of enlightenment. Through such giving one attains the three gates of liberation. Through such giving one attains the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal bases. Through such giving one attains dhāraṇī methods and samādhi methods. Through such giving one attains freedom from afflictions and enters the Bodhisattva’s Nirvāṇa. Through such giving one attains the stages of Extremely Joyful, Stainless, Radiant, Flaming Wisdom, Difficult to Conquer, Manifest, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud. Through such giving one attains the five Buddha eyes or the six supernatural powers. Through such giving one attains the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique Buddha qualities, and the great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Through such giving one attains the thirty-two marks of a Great Person and the eighty accompanying excellent features. Through such giving one attains the quality of never forgetting and always abiding in the nature of equanimity. Through such giving one attains the wisdom knowing all, the wisdom knowing the nature of the path, and the wisdom knowing all aspects. Through such giving one attains the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, the Pratyekabuddha enlightenment, or reaches supreme enlightenment; and one is likewise able to know as it truly is the great results of the perfections of Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā.
Furthermore, Śāriputra, if a Great Bodhisattva practices Prajñāpāramitā, they are certainly able to know as it truly is: By skillfully applying such means in giving, one can fully accomplish the perfection of Giving; by skillfully applying such means in giving, one can fully accomplish the perfection of Pure Conduct; by skillfully applying such means in giving, one can fully accomplish the perfection of Patience; by skillfully applying such means in giving, one can fully accomplish the perfection of Diligence; by skillfully applying such means in giving, one can fully accomplish the perfection of Meditative Concentration; by skillfully applying such means in giving, one can fully accomplish the perfection of Prajñā.
Able to know as it truly is: By skillfully using such expedient means to maintain pure precepts, one can fully perfect the Pāramitā of Pure Precepts; by skillfully using such expedient means to maintain pure precepts, one can fully perfect the Pāramitā of Patience; by skillfully using such expedient means to maintain pure precepts, one can fully perfect the Pāramitā of Diligence; by skillfully using such expedient means to maintain pure precepts, one can fully perfect the Pāramitā of Meditative Concentration; by skillfully using such expedient means to maintain pure precepts, one can fully perfect the Pāramitā of Prajñā; by skillfully using such expedient means to maintain pure precepts, one can fully perfect the Pāramitā of Giving.
Able to know as it truly is: By skillfully using such expedient means of patience, one can fully perfect the Pāramitā of Patience; by skillfully using such expedient means of patience, one can fully perfect the Pāramitā of Diligence; by skillfully using such expedient means of patience, one can fully perfect the Pāramitā of Meditative Concentration; by skillfully using such expedient means of patience, one can fully perfect the Pāramitā of Prajñā; by skillfully using such expedient means of patience, one can fully perfect the Pāramitā of Giving; by skillfully using such expedient means of patience, one can fully perfect the Pāramitā of Pure Precepts.
Able to know as it truly is: By skillfully using such expedient means of diligence, one can fully perfect the Pāramitā of Diligence; by skillfully using such expedient means of diligence, one can fully perfect the Pāramitā of Meditative Concentration; by skillfully using such expedient means of diligence, one can fully perfect the Pāramitā of Prajñā; by skillfully using such expedient means of diligence, one can fully perfect the Pāramitā of Giving; by skillfully using such expedient means of diligence, one can fully perfect the Pāramitā of Pure Precepts; by skillfully using such expedient means of diligence, one can fully perfect the Pāramitā of Patience.
Able to know as it truly is: By skillfully using such expedient means of meditative concentration, one can fully perfect the Pāramitā of Meditative Concentration; by skillfully using such expedient means of meditative concentration, one can fully perfect the Pāramitā of Prajñā; by skillfully using such expedient means of meditative concentration, one can fully perfect the Pāramitā of Giving; by skillfully using such expedient means of meditative concentration, one can fully perfect the Pāramitā of Pure Precepts; by skillfully using such expedient means of meditative concentration, one can fully perfect the Pāramitā of Patience; by skillfully using such expedient means of meditative concentration, one can fully perfect the Pāramitā of Diligence.
Able to know as it truly is: By skillfully using such expedient means of Prajñā, one can fully perfect the Pāramitā of Prajñā; by skillfully using such expedient means of Prajñā, one can fully perfect the Pāramitā of Giving; by skillfully using such expedient means of Prajñā, one can fully perfect the Pāramitā of Pure Precepts; by skillfully using such expedient means of Prajñā, one can fully perfect the Pāramitā of Patience; by skillfully using such expedient means of Prajñā, one can fully perfect the Pāramitā of Diligence; by skillfully using such expedient means of Prajñā, one can fully perfect the Pāramitā of Meditative Concentration.
At that time, the Elder Śāriputra addressed the Buddha: “World-Honored One, why is it that Great Bodhisattvas practicing the Pāramitā of Prajñā are able to know as it truly is these practices of Giving, Pure Precepts, Patience, Diligence, Meditative Concentration, and Prajñā, and by using skillful means are able to fully perfect the Pāramitās of Giving, Pure Precepts, Patience, Diligence, Meditative Concentration, and Prajñā?”
The Buddha told the Elder Śāriputra: “Great Bodhisattvas practicing the Pāramitā of Prajñā are able to know as it truly is: If a Great Bodhisattva uses non-attainment as an expedient means and practices the Pāramitā of Giving, then they deeply understand that the giver, the receiver, and the gift itself are all unobtainable; by skillfully using such expedient means of giving, they can fully perfect all the Pāramitās of Giving, Pure Precepts, Patience, Diligence, Meditative Concentration, and Prajñā.
If a Great Bodhisattva uses non-attainment as an expedient means and practices the Pāramitā of Pure Precepts, then they deeply understand that the characteristics of transgression and non-transgression are both unobtainable; by skillfully using such expedient means of maintaining pure precepts, they can fully perfect the Pāramitās of Pure Precepts, Patience, Diligence, Meditative Concentration, Prajñā, and Giving.
If a Great Bodhisattva takes non-attainment as an expedient means and practices the Pāramitā of Patience, then they deeply understand that the characteristics of agitation and non-agitation are both unobtainable; by skillfully using such expedient means of patience, they can fully perfect the Pāramitās of Patience, Diligence, Meditative Concentration, Prajñā, Giving, and Pure Precepts.
If a Great Bodhisattva takes non-attainment as an expedient means and practices the Pāramitā of Diligence, then they deeply understand that the paths of diligent and lazy body and mind are both unobtainable; by skillfully using such expedient means of diligence, they can fully perfect the Pāramitās of Diligence, Meditative Concentration, Prajñā, Giving, Pure Precepts, and Patience.
If a Great Bodhisattva takes non-attainment as an expedient means and practices the Pāramitā of Meditative Concentration, then they deeply understand that the phenomena possessing meditative flavor and lacking meditative flavor are both unobtainable; by skillfully using such expedient means of meditative concentration, they can fully perfect the Pāramitās of Meditative Concentration, Prajñā, Giving, Pure Precepts, Patience, and Diligence.
If a Great Bodhisattva takes non-attainment as an expedient means and practices the Pāramitā of Prajñā, then they deeply understand that all natures and characteristics of phenomena are unobtainable; by skillfully using such expedient means of Prajñā, they can fully perfect the Pāramitās of Prajñā, Giving, Pure Precepts, Patience, Diligence, and Meditative Concentration.
Furthermore, Śāriputra, if a Great Bodhisattva wishes to obtain the merits and virtues of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, present, and future, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to reach the far shore of all conditioned and unconditioned phenomena, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to reach the ultimate vast realm of suchness, the Dharma realm, the nature of phenomena, and non-arising in the past, present, and future, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to become a guide for Śrāvakas and Pratyekabuddhas, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to become a close attendant of the Buddhas, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to become a relative and kin of the Buddhas, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to always possess abundant relatives throughout all lifetimes, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to always be related to Bodhisattvas, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to purify their body so as to receive the respect and offerings of the world, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to drive away and subdue thoughts of greed and stinginess, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes never again to give rise to thoughts of violating precepts, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to permanently eliminate thoughts of anger, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to permanently abandon thoughts of laziness, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to permanently silence and extinguish scattered thoughts, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to permanently distance themselves from thoughts that are clever yet evil, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to establish for sentient beings the meritorious deeds of giving, the meritorious deeds of maintaining precepts, the meritorious deeds of cultivation, the meritorious deeds of offerings and service, and meritorious deeds that have a basis, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to attain the five kinds of eyes, namely the divine eye, wisdom eye, Dharma eye, and Buddha eye, they should learn the Pāramitā of Prajñā.
Furthermore, Śāriputra, if a Great Bodhisattva wishes to use the divine eye to behold throughout the countless Buddha worlds of the ten directions all the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to use the divine ear to hear all the Dharma teachings spoken by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones in the countless Buddha worlds of the ten directions, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to know as it truly is the minds and mental factors of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones in the countless Buddha worlds of the ten directions, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to hear the true Dharma in the Buddha realms of the countless Buddha worlds of the ten directions, never becoming lazy or abandoning it, practicing according to the Dharma heard, until attaining the unsurpassed Enlightenment, without ever forgetting it, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to see the Buddha realms of the past, present, and future throughout the worlds of the ten directions, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to enable Śrāvakas who have heard or not yet heard to penetrate the profound and wondrous meanings of all the Sūtras, Geya, Vyākaraṇa, Gāthā, Udāna, Nidāna, Avadāna, Jātaka, Vaipulya, Adbhuta-dharma, Avadāna-like teachings, and discussions spoken by the Buddhas of the ten directions in the past, present, and future, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to personally uphold, read, recite, fully understand, and penetrate all the wondrous meanings, and transmit to others the Dharma teachings spoken by the Buddhas of the ten directions in the past, present, and future, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to personally practice exactly according to the Buddha’s teachings and be able to encourage others to practice according to the Buddha’s teachings through the Dharma teachings spoken by the Buddhas of the ten directions in the past, present, and future, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to become a light illuminating the countless dark and obscure realms in the ten directions and all worlds where the light of the sun and moon cannot reach, they should learn the Pāramitā of Prajñā.
If in the countless dark and ignorant worlds of the ten directions there are sentient beings who, due to extremely strong wrong views, do not believe in evil actions, do not believe in good actions, do not believe in the karmic results of evil and good actions, do not believe in past lives, do not believe in future lives, do not believe in the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of Cessation, or the Truth of the Path; do not believe in the practices of Giving, Pure Precepts, Patience, Diligence, Meditative Concentration, Prajñā, and so forth, which constantly bring results in the worldly and transcendent realms; do not hear the names of Buddha, Dharma, or Saṅgha—if in such cases a Bodhisattva wishes to use expedient means to teach and transform them, causing them to give rise to right view, hear the names of the Three Jewels, rejoice and believe, abandon evil deeds, and cultivate good deeds, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to cause sentient beings in countless worlds of the ten directions, through their own majestic power, to enable the blind to see, the deaf to hear, the mute to speak, the insane to become sane, the confused to become settled, the poor to become wealthy, those without clothing to obtain clothing, the hungry to obtain food, the thirsty to obtain drink, the sick to recover, the ugly to become beautiful, the disabled to become whole, those lacking faculties to become complete, the sorrowful to awaken, and the weary to become refreshed, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to cause sentient beings in countless worlds of the ten directions, through their own majestic power, to treat one another with loving kindness, like parents, brothers, sisters, friends, and relatives, never opposing or harming one another, always performing actions that benefit and bring peace and happiness to one another, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to cause sentient beings in countless worlds of the ten directions, through their own majestic power, to enable those in evil destinies to escape evil destinies and be born in fortunate paths; and those already in fortunate paths to always remain in fortunate paths and not fall into evil realms, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to cause sentient beings in countless worlds of the ten directions, through their own majestic power, to make those accustomed to evil deeds practice virtue, without ever becoming discouraged or weary, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to cause sentient beings in countless worlds of the ten directions, through their own majestic power, to make those who violate precepts abide in the group of precepts; those who are scattered abide in the group of concentration; those who are ignorant abide in the group of wisdom; those not liberated abide in the group of liberation; and those who have not attained liberated knowledge and vision abide in the group of liberated knowledge and vision, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to cause sentient beings in countless worlds of the ten directions, through their own majestic power, to enable those who have not seen the truth to see the truth, abide in the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, attain the fruit of Arhatship, or attain Pratyekabuddha Bodhi, up to attaining unsurpassed Enlightenment, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva wishes to learn the supreme dignified conduct of the Buddhas, causing sentient beings to behold it without weariness, thereby eliminating all evil and giving rise to all good, they should learn the Pāramitā of Prajñā.
Furthermore, Śāriputra, if a Great Bodhisattva gives rise to the thought: “When will I teach the Dharma to sentient beings, with a majestic bearing like that of a king elephant gazing?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will all my bodily, verbal, and mental karmas become purified and be practiced according to wisdom?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will my feet never touch the ground, remaining four fingers’ breadth above the earth, and I walk freely?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I be respectfully honored, praised, and surrounded by attendants led to the Bodhi tree by countless hundreds of thousands of innumerable devas from the Four Great Kings Heaven, the Heaven of the Thirty-three, Yāma Heaven, Tuṣita Heaven, Heaven of Enjoying Emanations, Paranirmita-vaśavartin Heaven, Brahmā Assembly Heaven, Brahmā Attendant Heaven, Brahmā Council Heaven, Great Brahmā Heaven, Light Heaven, Lesser Light Heaven, Infinite Light Heaven, Radiant Light Heaven, Pure Heaven, Lesser Purity Heaven, Infinite Purity Heaven, All-Pervading Purity Heaven, Vast Heaven, Lesser Vast Heaven, Infinite Vast Heaven, Vast Fruit Heaven, No Affliction Heaven, No Heat Heaven, Good Appearance Heaven, Good Vision Heaven, and Ultimate Form Heaven, together with spirits and dragons?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I have countless hundreds of thousands of innumerable devas from the Four Great Kings Heaven up to Ultimate Form Heaven, together with the assemblies of spirits and dragons, make a seat of precious garments at the root of the Bodhi tree for me?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I sit cross-legged beside the Bodhi tree, strike the earth with my hand adorned with the marks of excellence, causing the earth deity of that place and its retinue to suddenly appear together as witnesses?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I sit beside the Bodhi tree, subdue the hosts of Māra, and attain unsurpassed Enlightenment?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I attain unsurpassed Enlightenment and, according to each place, always move, stand, lie, and sit with complete ease and freedom?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will the day I abandon kingship and leave home, immediately upon attaining unsurpassed Enlightenment, be the very same day that I turn the wondrous Dharma wheel, causing immeasurable and innumerable sentient beings to forever leave behind all dust and defilement and obtain the pure Dharma eye; causing immeasurable and innumerable sentient beings to forever eliminate all outflows and attain liberation of mind and wisdom; and causing immeasurable and innumerable beings to attain unsurpassed Enlightenment and never regress?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I attain unsurpassed Enlightenment, with immeasurable and innumerable Śrāvakas and Bodhisattvas as my disciples, and through a single Dharma teaching cause immeasurable and innumerable sentient beings, without leaving their seats, to simultaneously attain Arhatship; and cause immeasurable and innumerable sentient beings, also without leaving their seats, to attain unsurpassed Enlightenment and never regress?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I possess an endless lifespan, a body immeasurable and boundless, adorned with immeasurable radiance and excellent marks, causing those who behold me never to become weary; when walking, although a thousand lotus flowers naturally arise to support my steps, a thousand wheel marks appear upon the ground; when I take a step, the great earth trembles but does not disturb the beings living upon it; when I wish to turn back, my entire body turns; wherever my feet tread, grass bends down like before a wheel, and the earth turns along with it?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will countless rays of light emerge from every part of my entire body, illuminating the boundless worlds in the ten directions, and wherever they shine, bring great benefit to sentient beings?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I attain unsurpassed Enlightenment, and in my Buddha land there will be no names such as greed, hatred, ignorance, and so forth; nor will there be heard the names of evil paths such as hell, animals, or the realm of hungry ghosts?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I attain unsurpassed Enlightenment, and in my Buddha land all sentient beings will accomplish wisdom like those in other Buddha lands; each being will give rise to the intention to practice giving, discipline, patience, vigor, tranquility, contemplation, abandon negligence, diligently cultivate the holy conduct, and toward all sentient beings always practice loving-kindness, compassion, joy, and equanimity, never causing suffering to one another—how wonderful that would be!” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I attain unsurpassed Enlightenment, and in my Buddha land all sentient beings will accomplish various supreme virtues, causing the Buddhas and Bodhisattvas in other Buddha lands to praise them as well?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I attain unsurpassed Enlightenment, and after my work of liberating beings is complete and I enter Nirvāṇa, the true Dharma will have no period of extinction, but will always benefit sentient beings?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
If a Great Bodhisattva gives rise to the thought: “When will I attain unsurpassed Enlightenment, and all kinds of sentient beings in countless worlds of the ten directions who hear my name will certainly attain unsurpassed Enlightenment?” and that Great Bodhisattva wishes to accomplish this, they should learn the Pāramitā of Prajñā.
Śāriputra, Great Bodhisattvas who wish to obtain these immeasurable, innumerable, inconceivable merits and virtues should learn the Pāramitā of Prajñā.