THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 4
Chapter 2: THE PRACTICE OF CONTEMPLATION (2)
The Buddha said to the Venerable Śāriputra: When a Great Bodhisattva practicing Prajñāpāramitā has already been able to accomplish such merits, then the Four Great Heavenly Kings in the trichiliocosm rejoiced greatly and together formed the thought: “Now we should offer four bowls to this Bodhisattva, just as in the past the Heavenly Kings offered bowls to the Buddha.”
At that time, the heavens of the Thirty-three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Enjoying Transformations, and the Heaven of Freely Enjoying Others’ Transformations, throughout the trichiliocosm, all rejoiced greatly and together formed the thought: “We should all respectfully make offerings, honor, praise, and extol this Bodhisattva, causing the fierce hosts of Asuras to gradually diminish, and causing the heavenly beings and their retinues to increase.”
At that time, the Brahma Assembly heavens, the Brahma Attendants heavens, the Brahma Council heavens, the Great Brahma heavens, the Limited Light heavens, the Lesser Light heavens, the Infinite Light heavens, the Light-Sound heavens, the Pure heavens, the Lesser Purity heavens, the Infinite Purity heavens, the Pervasive Purity heavens, the Vast heavens, the Lesser Vast heavens, the Infinite Vast heavens, the Vast Fruit heavens, the Non-afflicted heavens, the Non-heating heavens, the Well-appearing heavens, the Well-seeing heavens, and the Highest Form heavens, throughout the trichiliocosm, all rejoiced with great joy and together formed the thought: “We should invite this Bodhisattva to quickly attain the unsurpassed perfect enlightenment, turn the wondrous Dharma wheel, and bring benefit to all beings.”
Śāriputra, if a Great Bodhisattva practicing Prajñāpāramitā causes the six pāramitās to increase and flourish, then the virtuous men and women in that world, whether they see or hear of it, will all rejoice greatly and together form the thought: “We vow to become the parents, brothers, sisters, spouses, children, relatives, wise companions, and friends of this Bodhisattva; through this means, we shall cultivate wholesome deeds and also attain unsurpassed perfect enlightenment.”
At this time, the heavenly beings in the realm of the Four Great Heavenly Kings in that world, up to the Highest Form heavens, whether they see or hear of it, all rejoice greatly and together form the thought: “We shall create all kinds of skillful means so that this Bodhisattva will stay away from matters that are not in accordance with pure conduct. From the time of first generating the aspiration until attaining Buddhahood, he will always practice pure conduct. Why is this so? Because if one becomes attached to sensual desire, even birth in the Brahma heavens can still be obstructed, how much more so the attainment of unsurpassed perfect enlightenment. Therefore, a Bodhisattva who has cut off desire, renounced the household life, and practices pure conduct can attain unsurpassed perfect enlightenment; it is not one who has not cut off desire.”
At that time, the Venerable Śāriputra said to the Buddha: “World-Honored One, must Great Bodhisattvas have parents, spouses, children, and close friends?”
The Buddha said to the Venerable Śāriputra: “Some Bodhisattvas have parents, spouses, children, and relatives, yet practice the conduct of a Great Bodhisattva; some Great Bodhisattvas have no spouse or children, and from the time of first generating the aspiration until attaining Buddhahood, always practice pure conduct without destroying their state of youthful purity; some Great Bodhisattvas, through skillful means, manifestly partake of the five desires, then become weary of them, renounce the household life, and practice pure conduct, thereby attaining unsurpassed perfect enlightenment.
Śāriputra, it is like a magician or the magician’s disciple who is highly skilled in magical arts, creating many fascinating objects of the five desires, and then freely enjoying them together. What do you think? Are those things created by the magician’s art real?”
Śāriputra replied to the Buddha: “World-Honored One, no! Well-Gone One, no!”
The Buddha said: “Śāriputra, Great Bodhisattvas are also like this. In order to bring complete accomplishment to various kinds of sentient beings, they create skillful means and falsely manifest enjoying the five desires. In truth, such a thing does not exist. However, those Great Bodhisattvas, while among the five desires, are extremely weary of them, are not defiled by the faults of the five desires, and use immeasurable methods to criticize and condemn desires; for desire is a fierce fire that burns the body and mind; for desire is a filthy thing that defiles oneself and others; for desire is the foremost thing that has always, is currently, and will always cause harm; for desire is a hateful enemy, lurking through the long night seeking to cause decline and loss; desire is like a torch of dry grass, desire is like a bitter fruit, desire is like a sharp sword, desire is like a pile of fire, desire is like a poisonous object, desire is like an illusion, desire is like a dark well, desire is like a Cāṇḍāla demon disguised as a close relative…
Śāriputra, Great Bodhisattvas use immeasurable harsh words such as these to criticize and condemn desires. Having clearly understood the faults of desires, how could they truly enjoy them? It is only for the benefit of teaching and transforming sentient beings that they employ skillful means and falsely manifest enjoying desires.”
The Venerable Śāriputra said to the Buddha: “World-Honored One, how should Great Bodhisattvas practice Prajñāpāramitā?”
The Buddha said to the Venerable Śāriputra: “Śāriputra, when Great Bodhisattvas practice Prajñāpāramitā, they should contemplate in this way: There truly is a Bodhisattva, yet they do not see a Bodhisattva; they do not see the name ‘Bodhisattva’; they do not see Prajñāpāramitā; they do not see the name ‘Prajñāpāramitā’; they do not see practice, nor do they see non-practice. Why? Śāriputra, the own-nature of a Bodhisattva is empty, and the name Bodhisattva is empty. Why is this so? Because the own-nature of form is empty, not because of nonexistence is it called empty. The emptiness of form is not form; form is not separate from emptiness, emptiness is not separate from form; form itself is emptiness, emptiness itself is form. The own-nature of feeling, perception, formations, and consciousness is empty, not because of nonexistence is it called empty. The emptiness of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness are not separate from emptiness, emptiness is not separate from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness themselves are emptiness, emptiness itself is feeling, perception, formations, and consciousness.
Why? Śāriputra, here there is only the designation ‘bodhi’; here there is only the designation ‘sattva’; here there is only the designation ‘Bodhisattva’; here there are only designations. Therefore, it is called empty. Here there are only names and designations: form, feeling, perception, formations, and consciousness. Their own-nature is such: unborn, undying, undefiled, and pure. When Great Bodhisattvas practice Prajñāpāramitā in this way, they do not see arising, they do not see ceasing, they do not see defilement, they do not see purity. Why? Because only provisional names are established for phenomena in order to distinguish them; based on provisional names, verbal expressions arise, calling them this or that, and then attachment to this and that arises. When Great Bodhisattvas practice Prajñāpāramitā, regarding all such things, they do not see them as existing; because they do not see them as existing, they do not give rise to attachment.
Furthermore, Śāriputra, when Great Bodhisattvas practice Prajñāpāramitā, they should contemplate in this way: Bodhisattva is only a name; Buddha is only a name; Prajñāpāramitā is only a name; form is only a name; feeling, perception, formations, and consciousness are only names; the eye faculty is only a name; the ear, nose, tongue, body, and mind faculties are only names; form is only a name; sound, fragrance, taste, touch, and dharma objects are only names; the eye realm is only a name; the ear, nose, tongue, body, and mind realms are only names; the form realm is only a name; the sound, fragrance, taste, touch, and dharma realms are only names; the eye-consciousness realm is only a name; the ear, nose, tongue, body, and mind consciousness realms are only names; eye-contact is only a name; ear, nose, tongue, body, and mind contact are only names; feelings arising from eye-contact as condition are only names; feelings arising from ear, nose, tongue, body, and mind contact as condition are only names.
The earth element is only a name; the water, fire, wind, space, and consciousness elements are only names; causes and conditions are only names; equal uninterrupted conditions, object conditions, and dominant conditions are only names; phenomena arising from conditions are only names; ignorance is only a name; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are only names.
The perfection of giving is only a name; morality, patience, diligence, meditation, and Prajñāpāramitā are only names; the emptiness of the internal is only a name; the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of unchangingness, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-nature, the emptiness of own-nature, and the emptiness of the emptiness of own-nature are all only names.
The four foundations of mindfulness are only names; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are only names; the liberation door of emptiness is only a name; the liberation doors of signlessness and wishlessness are only names; the noble truth of suffering is only a name; the noble truths of origination, cessation, and path are only names.
The four meditations are only names; the four immeasurables and four formless concentrations are only names; the eight liberations are only names; the eight fields of mastery, the nine successive concentrations, and the ten all-encompassing bases are only names; dhāraṇī methods are only names; samādhi methods are only names.
The stage of Joy is only a name; the stage of Freedom from Defilement, the stage of Radiant Light, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Reaching Practice, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud are only names; the stage of Pure Contemplation is only a name; the stage of Lineage, the Eighth Person, the stage of Seeing, the stage of Thinness, the stage of Freedom from Desire, the stage of Complete Accomplishment, the stage of Solitary Realization, the stage of Bodhisattva, and the stage of Tathāgata are only names.
The five kinds of eyes are only names; the six supernatural powers are only names; the ten powers of the Tathāgata are only names; 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 are only names; the thirty-two marks of the Great Being are only names; the eighty accompanying excellent characteristics are only names; the dharma of not forgetting is only a name; the nature of always maintaining equanimity is only a name; all-knowing wisdom is only a name; wisdom of the path aspect and wisdom of all aspects are only names; the wisdom of omniscience is only a name; the permanent exhaustion and complete severing of the roots of afflictions and habitual tendencies accumulated through many lifetimes are only names.
The fruits of Stream-entry are only names; the fruits of Once-returning, Non-returning, and Arhatship are only names; Pratyekabuddha enlightenment is only a name; all practices of Great Bodhisattvas are only names; the unsurpassed perfect enlightenment of all Buddhas is only a name; worldly phenomena are only names; supramundane phenomena are only names; contaminated phenomena are only names; uncontaminated phenomena are only names; conditioned phenomena are only names; unconditioned phenomena are only names.
Śāriputra, just as the self is only a name; called ‘self,’ it truly cannot be obtained. Likewise, sentient beings, life stream, arising, nourishment, growth, transmigrating subject, mind-born being, child, ability to act, ability to cause others to act, ability to receive karmic results, ability to cause others to receive karmic results, ability to create karma, ability to cause others to create karma, knowing, and seeing are also only names. That is, from sentient beings up to the seer, because they are empty, they cannot be obtained; they are only provisionally named according to worldly convention. Phenomena are likewise and should not be grasped. Therefore, when Great Bodhisattvas practice Prajñāpāramitā, they do not see a self, and up to the seer, they do not see the nature of any phenomenon.
Śāriputra, when Great Bodhisattvas practice such an extremely profound Prajñāpāramitā, except for the wisdom of the Buddhas, all wisdom of the Śrāvakas and Pratyekabuddhas cannot compare. Because emptiness cannot be grasped. Why is this so? That Great Bodhisattva, regarding names and the things designated by names, finds nothing to obtain; because they do not perceive them as existing, they never become attached.
Śāriputra, if Great Bodhisattvas can practice Prajñāpāramitā in this way, this is called skillfully practicing the extremely profound Prajñāpāramitā.
Śāriputra, suppose your wisdom and that of Great Maudgalyāyana were as numerous as grains of rice, sesame seeds, bamboo, reeds, sugarcane, and forests, filling the entire Jambudvīpa, and compared with the wisdom of a Great Bodhisattva practicing Prajñāpāramitā, it would not equal one hundredth, not one thousandth, not one hundred thousandth, not one hundred millionth, not one hundred billionth, not one thousand billionth, not one hundred thousand billionth, not a fraction obtained by calculation, not a fraction by analogy, not even the smallest fraction.
Why? Because the wisdom of that Great Bodhisattva is able to cause all sentient beings to proceed toward Nirvāṇa, whereas the wisdom of Śrāvakas and Pratyekabuddhas does not have such capacity.
Furthermore, Śāriputra, the wisdom attained in one day by a Great Bodhisattva practicing Prajñāpāramitā cannot be compared with the wisdom of Śrāvakas and Pratyekabuddhas. Śāriputra, setting aside Jambudvīpa, suppose your wisdom and that of Great Maudgalyāyana were as numerous as grains of rice, sesame seeds, bamboo, reeds, sugarcane, and forests, filling all four great continents, and compared with the wisdom of a Great Bodhisattva practicing Prajñāpāramitā, it would not equal one hundredth, not one thousandth, not one hundred thousandth, not one hundred millionth, not one hundred billionth, not one thousand billionth, not one hundred thousand billionth, not a fraction obtained by calculation, not a fraction by analogy, not even the smallest fraction.
Why? Śāriputra, because the wisdom of that Great Bodhisattva is able to cause all sentient beings to proceed toward Nirvāṇa, whereas the wisdom of Śrāvakas and Pratyekabuddhas does not have such capacity.
Furthermore, Śāriputra, the wisdom attained in one day by a Great Bodhisattva practicing Prajñāpāramitā cannot be compared with the wisdom of Śrāvakas and Pratyekabuddhas. Śāriputra, setting aside the four great continents, suppose your wisdom and that of Great Maudgalyāyana were as numerous as grains of rice, sesame seeds, bamboo, reeds, sugarcane, and forests, filling an entire trichiliocosm, and compared with the wisdom of a Great Bodhisattva practicing Prajñāpāramitā, it would not equal one hundredth, not one thousandth, not one hundred thousandth, not one hundred millionth, not one hundred billionth, not one thousand billionth, not one hundred thousand billionth, not a fraction obtained by calculation, not a fraction by analogy, not even the smallest fraction.
Why? Śāriputra, because the wisdom of that Great Bodhisattva is able to cause all sentient beings to proceed toward Nirvāṇa, while the wisdom of Śrāvakas and Pratyekabuddhas does not have such capacity.
Furthermore, Śāriputra, the wisdom attained in a single day by a Great Bodhisattva who practices Prajñāpāramitā cannot be matched by the wisdom of the Śrāvakas and Pratyekabuddhas. Śāriputra, beyond the trichiliocosm, suppose that your wisdom and that of Mahāmaudgalyāyana were as numerous as grains of rice, sesame seeds, bamboo, reeds, sugarcane, and forests, filling all the countless Buddha-lands throughout the ten directions; compared with the wisdom of a single Great Bodhisattva practicing Prajñāpāramitā, it would not equal one hundredth, not one thousandth, not one hundred thousandth, not one hundred-millionth, not one hundred billionth, not one trillionth, not one hundred trillionth, nor could it be equaled by any calculable portion, comparative portion, or even the most minute numerical portion. Why is this? Śāriputra, because the wisdom of that Great Bodhisattva has the ability to lead all sentient beings toward Nirvāṇa, whereas the wisdom of Śrāvakas and Pratyekabuddhas does not have such ability.
Furthermore, Śāriputra, the wisdom attained in a single day by a Great Bodhisattva practicing Prajñāpāramitā cannot be matched by the wisdom of the Śrāvakas and Pratyekabuddhas.
At that time, Śāriputra said to the Buddha: “World-Honored One, the wisdom of the Śrāvaka vehicle with the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat; the wisdom of the Pratyekabuddha vehicle; the wisdom of Great Bodhisattvas; and the wisdom of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones—all these kinds of wisdom are without difference, without opposition, without arising or ceasing, and their own nature is empty. If these dharmas are without difference, without opposition, without arising or ceasing, and their own nature is emptiness, then since the distinctions among these dharmas cannot be apprehended, why does the World-Honored One say that the wisdom of a Great Bodhisattva practicing Prajñāpāramitā, even in a single day, cannot be matched by the wisdom of Śrāvakas and Pratyekabuddhas?”
The Buddha said to Venerable Śāriputra: “Śāriputra, what do you think? Has the wisdom of a Great Bodhisattva practicing Prajñāpāramitā, which in a single day accomplishes a supreme and wondrous task, accomplished something that the wisdom of Śrāvakas and Pratyekabuddhas can accomplish?”
Śāriputra replied: “No, World-Honored One. No, Well-Gone One.”
“Śāriputra, what do you think? When a Great Bodhisattva practicing Prajñāpāramitā cultivates wisdom for one day and gives rise to the thought: ‘I should cultivate the wondrous wisdom of all aspects, the wisdom of all, and the wisdom of the path of all aspects, bringing benefit and happiness to all sentient beings’; that Great Bodhisattva, having awakened to all characteristics of all dharmas, uses skillful means to establish all sentient beings and lead them into the realm of non-abiding Nirvāṇa—can the wisdom of Śrāvakas and Pratyekabuddhas accomplish this?”
Śāriputra replied: “No, World-Honored One. No, Well-Gone One.”
“Furthermore, Śāriputra, what do you think? Among Śrāvakas and Pratyekabuddhas, who can give rise to the thought: ‘I will attain the highest Enlightenment and then use skillful means to establish all sentient beings in the realm of non-abiding Nirvāṇa’?”
Śāriputra replied: “No, World-Honored One. No, Well-Gone One.”
“Furthermore, Śāriputra, what do you think? Among Śrāvakas and Pratyekabuddhas, who can give rise to the thought:
‘
I will practice the perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā;
I will cultivate the supreme Four Foundations of Mindfulness, Four Right Efforts, Four Bases of Supernormal Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, and Eightfold Noble Path;
I will cultivate the supreme Four Meditations, Four Immeasurables, and Four Formless Concentrations;
I will cultivate the supreme Eight Liberations, Eight Stages of Mastery, Nine Successive Concentrations, and Ten Universal Bases;
I will cultivate the supreme liberation doors of Emptiness, Signlessness, and Wishlessness;
I will abide in inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness;
I will abide in suchness, the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm;
I will abide in the supreme Four Noble Truths of suffering, origin, cessation, and path;
I will cultivate all methods of dhāraṇī and samādhi;
I will cultivate the stages of Extreme Joy, Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Cloud of Dharma;
I will complete the Bodhisattva supernormal powers, fully accomplish the welfare of sentient beings, and adorn and purify Buddha-lands;
I will complete the five kinds of eyes and the six supernormal powers;
I will complete the Buddha’s ten powers, four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared Buddha qualities;
I will complete the thirty-two marks of the Great Being and the eighty subsidiary characteristics;
I will complete the qualities of never forgetting and always maintaining equanimity;
I will complete the wisdom of all, the wisdom of the path of all aspects, and the wisdom of all aspects;
I will forever eradicate from their roots all afflictions and habitual tendencies accumulated through many lives, attain the highest Enlightenment, and then use skillful means to establish limitless, innumerable, and boundless sentient beings in the realm of non-abiding Nirvāṇa’?”
Śāriputra replied: “No, World-Honored One. No, Well-Gone One.”
The Buddha said: “Śāriputra, all Great Bodhisattvas practicing Prajñāpāramitā give rise to the thought: ‘I will practice the perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā; until I forever eradicate from their roots all afflictions and habitual tendencies accumulated through many lives, attain the highest Enlightenment, and then use skillful means to establish limitless, innumerable, and boundless sentient beings in the realm of non-abiding Nirvāṇa.’
“Śāriputra, just as fireflies never think: ‘My light can illuminate the entire continent of Jambudvīpa, causing every place to shine brightly’; likewise, Śrāvakas and Pratyekabuddhas do not think: ‘I will practice the perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā; until I forever eradicate from their roots all afflictions and habitual tendencies accumulated through many lives, attain the highest Enlightenment, and then use skillful means to establish limitless, innumerable, and boundless sentient beings in the realm of non-abiding Nirvāṇa.’
“Śāriputra, just as the brilliant light of the sun shines throughout the entire continent of Jambudvīpa, leaving no place untouched; likewise, Great Bodhisattvas practicing Prajñāpāramitā constantly give rise to the thought: ‘I will practice the perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā; until I forever eradicate from their roots all afflictions and habitual tendencies accumulated through many lives, attain the highest Enlightenment, and then use skillful means to establish limitless, innumerable, and boundless sentient beings in the realm of non-abiding Nirvāṇa.’
“Śāriputra, therefore you should know that compared with the wisdom cultivated in one day by Great Bodhisattvas practicing Prajñāpāramitā, the wisdom of Śrāvakas and Pratyekabuddhas does not equal one hundredth, not one thousandth, not one hundred thousandth, not one hundred-millionth, not one hundred billionth, not one trillionth, not one hundred trillionth, nor can it be equaled by any calculable portion, comparative portion, or even the most minute numerical portion.
At that time, Venerable Śāriputra said to the Buddha: “World-Honored One, why are Great Bodhisattvas capable of surpassing Śrāvakas and Pratyekabuddhas; capable of attaining the irreversible stage of Bodhisattvahood; and capable of illuminating the supreme path of the Buddha’s Enlightenment?”
The Buddha said to Venerable Śāriputra: “Śāriputra, from the moment Great Bodhisattvas first generate the aspiration for Enlightenment, they cultivate the perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā; always employing skillful means, wholesome vows, and the powers of the perfections of wisdom; abiding in the dharmas of Emptiness, Signlessness, and Wishlessness. Therefore, they are able to surpass all Śrāvakas and Pratyekabuddhas, attain the irreversible stage of Bodhisattvahood, and illuminate the supreme path of the Buddha’s Enlightenment.”
Śāriputra again said to the Buddha: “World-Honored One, in what stage do Great Bodhisattvas abide that enables them to become excellent fields of merit for Śrāvakas and Pratyekabuddhas?”
The Buddha said to Venerable Śāriputra: “Śāriputra, from the moment Great Bodhisattvas first generate the aspiration for Enlightenment, they cultivate the perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā, with skillful means, wholesome vows, and the powers of the perfections of wisdom; abiding in the dharmas of Emptiness, Signlessness, and Wishlessness, until they sit upon the wondrous seat of Enlightenment. They constantly serve as excellent fields of merit for Śrāvakas and Pratyekabuddhas.
“Why is this? Śāriputra, because relying upon such Great Bodhisattvas, all wholesome dharmas arise in the world. That is, because of Great Bodhisattvas there appear in the world the ten wholesome paths of action, the five precepts for household followers, the eight precepts for temporary observance, the four meditations, the four immeasurables, the four formless concentrations, and the meritorious deeds of giving, morality, and cultivation.
“Again, because of Great Bodhisattvas, there appear in the world the Four Foundations of Mindfulness, Four Right Efforts, Four Bases of Supernormal Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path, liberation doors of Emptiness, Signlessness, and Wishlessness, and the noble truths of suffering, origin, cessation, and path.
“Again, because of Great Bodhisattvas, the perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā appear in the world.
“The emptiness of inner phenomena, emptiness of outer phenomena, emptiness of inner and outer phenomena, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness appear in the world.
“All dharmas, suchness, Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, fixed nature of Dharma, abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm appear in the world.
“The Eight Liberations, Eight Stages of Mastery, Nine Successive Concentrations, and Ten Universal Bases appear in the world.
“All methods of dhāraṇī, methods of samādhi, and the ten Bodhisattva stages appear in the world.
“The five kinds of eyes and six supernormal powers appear in the world.
“The Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unshared Buddha qualities appear in the world.
“The qualities of never forgetting and always maintaining equanimity appear in the world.
“The wisdom of all, the wisdom of the path of all aspects, and the wisdom of all aspects appear in the world.
“Limitless, innumerable, boundless wholesome dharmas that fully accomplish sentient beings and adorn and purify Buddha-lands appear in the world.
“Because such wholesome dharmas exist, the world has the great clans of Kṣatriyas, Brahmins, elders, and householders.
“Because such wholesome dharmas exist, the world has the heavens of the Four Great Kings, the Thirty-three Gods, Yāma, Tuṣita, Enjoying Emanations, and Controlling Others’ Emanations.
“Because such wholesome dharmas exist, the world has the heavens of Brahmā’s Retinue, Brahmā’s Ministers, Brahmā’s Assembly, Great Brahmā, Limited Light, Lesser Light, Infinite Light, Pure Radiance, Limited Purity, Lesser Purity, Infinite Purity, All-Pervading Purity, Limited Fruit, Lesser Fruit, Infinite Fruit, Vast Fruit, Non-afflicted, Free from Heat, Well Appearing, Well Seeing, and Highest Form.
“Because such wholesome dharmas exist, the world has the heavens of Infinite Space, Infinite Consciousness, Nothingness, and Neither Perception nor Non-perception.
“Because such wholesome dharmas exist, the world has the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
“Because such wholesome dharmas exist, the world has Great Bodhisattvas and Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.”
At that time, Śāriputra said to the Buddha: “World-Honored One, should Great Bodhisattvas repay the kindness of donors?”
The Buddha said to Venerable Śāriputra: “Śāriputra, Great Bodhisattvas need not repay the kindness of donors. Why? Because they have already repaid it greatly. Why do I say this? Śāriputra, Great Bodhisattvas themselves are great donors, having given limitless wholesome dharmas to sentient beings. That is, they give sentient beings the ten wholesome paths of action, the five precepts for household followers, the eight precepts for temporary observance, the four meditations, the four immeasurables, the four formless concentrations, and the three meritorious deeds of giving, morality, and cultivation.
“They also give sentient beings the Four Foundations of Mindfulness, Four Right Efforts, Four Bases of Supernormal Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path, liberation doors of Emptiness, Signlessness, and Wishlessness, and the noble truths of suffering, origin, cessation, and path.
“They also give sentient beings the perfections of Giving, Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñā, along with skillful means, wholesome vows, and the powers of the perfections of wisdom.
“They also give sentient beings the emptiness of dharmas: inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness.
“They also give sentient beings all dharmas, suchness, Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, fixed nature of Dharma, abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm.
“They also give sentient beings the Eight Liberations, Eight Stages of Mastery, Nine Successive Concentrations, and Ten Universal Bases.
“They also give sentient beings methods of dhāraṇī, methods of samādhi, and the ten Bodhisattva stages.
“They also give sentient beings the five kinds of eyes and six supernormal powers.
“They also give sentient beings the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, the four qualities of great loving-kindness, great compassion, great sympathetic joy, and great equanimity, and the eighteen unshared Buddha qualities.
“They also give sentient beings the qualities of never forgetting and always maintaining equanimity.
“They also give sentient beings the various wisdoms: the wisdom of all, the wisdom of the path of all aspects, and the wisdom of all aspects.
“They also give sentient beings the four means of attraction: Giving, Loving Speech, Beneficial Action, and Cooperation; fully accomplishing sentient beings, adorning and purifying Buddha-lands, and skillful means.
“They also give sentient beings the paths and fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddha Enlightenment.
“They also give sentient beings the practices of all Great Bodhisattvas, together with the supreme Enlightenment of all Buddhas.
“Śāriputra, because Great Bodhisattvas give sentient beings such limitless, innumerable, and boundless kinds of wholesome dharmas, they are called great donors. In this way, they have repaid the kindness of donors and are excellent fields of merit that cause all supreme merits to grow.”
Chapter 3: ACCORDANCE (1)
At that time, Śāriputra addressed the Buddha: “World-Honored One, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with what dharmas is it called being in accordance with Prajñāpāramitā?”
The Buddha said to Venerable Śāriputra: “Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of form, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of feeling, perception, formations, and consciousness, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the eye-base, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the ear, nose, tongue, body, and mind bases, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the form-base, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the sound, smell, taste, touch, and dharma bases, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the eye-element, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the ear, nose, tongue, body, and mind elements, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the form-element, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the sound, smell, taste, touch, and dharma elements, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the eye-consciousness element, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the ear, nose, tongue, body, and mind consciousness elements, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of eye-contact, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of ear, nose, tongue, body, and mind contact, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the feelings arising dependent upon eye-contact as condition, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the feelings arising dependent upon ear, nose, tongue, body, and mind contact as condition, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the earth element, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the water, fire, wind, space, and consciousness elements, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of causes and conditions, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of all dharmas arising from equal and uninterrupted conditions, objective conditions, dominant conditions, and other conditions, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of ignorance, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the perfection of generosity, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of moral discipline, patience, diligence, meditative concentration, and Prajñāpāramitā, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the internal emptiness of dharmas, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of external emptiness of dharmas, internal-and-external emptiness of dharmas, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, original-nature emptiness, self-characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of suchness, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the dharma realm, dharma nature, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the four foundations of mindfulness, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, and eightfold noble path, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the noble truth of suffering, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the noble truths of origination, cessation, and the path, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the ten paths of wholesome karma, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the five precepts for lay practitioners and the eight precepts for those observing temporary vows, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of wholesome actions characterized by generosity, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of wholesome actions characterized by maintaining precepts and by cultivation, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the four meditative absorptions, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the four immeasurables and the four formless absorptions, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the eight liberations, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the liberation door of emptiness, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the liberation doors of signlessness and wishlessness, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of all dhāraṇī methods, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of all samādhi methods, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the first stage of Joy, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the five kinds of eyes, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the six supernatural powers, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the ten powers of a Buddha, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the four fearlessnesses, the four kinds of unobstructed knowledge, the great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the thirty-two marks of a Great Being, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the eighty secondary characteristics, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the dharma of not forgetting, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the nature of always maintaining equanimity, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of all-knowledge, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of knowledge of the aspects of the path and knowledge of all aspects, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of omniscient knowledge, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the complete and permanent severance of all afflictions and habitual tendencies accumulated over many lives, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of the fruit of stream-entry, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the fruits of once-returning, non-returning, arhatship, and solitary Buddha enlightenment, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of all practices of Great Bodhisattvas, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of the unsurpassed perfect enlightenment of all Buddhas, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with the emptiness of self, it is called being in accordance with Prajñāpāramitā; by being in accordance with the emptiness of sentient beings, life continuum, arising, nourishment, growth, the agent of transmigration, mind-born, child-like, the capacity to act, the capacity to cause others to act, the capacity to receive karmic results, the capacity to cause others to receive karmic results, knowing, and seeing, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with such emptinesses, it is called being in accordance with Prajñāpāramitā.
Śāriputra, when being in accordance with such emptinesses, the Great Bodhisattva does not see form as either in accordance or not in accordance; does not see feeling, perception, formations, and consciousness as either in accordance or not in accordance. Why is this so? Śāriputra, because that Great Bodhisattva does not see form as a phenomenon that arises or a phenomenon that ceases; does not see feeling, perception, formations, and consciousness as phenomena that arise or cease; does not see form as defiled or pure; does not see feeling, perception, formations, and consciousness as defiled or pure.
Śāriputra, that Great Bodhisattva does not see form as combined with feeling; does not see feeling as combined with perception; does not see perception as combined with formations; does not see formations as combined with consciousness. Why? Śāriputra, there is no subtle dharma that combines with another subtle dharma, because its own nature is empty. Why is this said? Śāriputra, the emptiness of forms is not form; the emptiness of feelings is not feeling, perception, formations, and consciousness. Why? Śāriputra, the emptiness of forms is not the characteristic of transformation and obstruction; the emptiness of feelings is not the characteristic of receiving; the emptiness of perceptions is not the characteristic of grasping images; the emptiness of formations is not the characteristic of creating activity; the emptiness of consciousness is not the characteristic of discrimination. Why? Śāriputra, form is not different from emptiness, emptiness is not different from form; form itself is emptiness, emptiness itself is form; feeling, perception, formations, and consciousness are not different from emptiness, emptiness is not different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness themselves are emptiness, emptiness itself is feeling, perception, formations, and consciousness. Why? Śāriputra, the characteristic of emptiness of these dharmas is neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing, neither past, nor future, nor present.
Śāriputra, thus, within emptiness, there is no form, no feeling, perception, formations, or consciousness; no earth element, no water, fire, wind, space, or consciousness elements; no eye-base, no ear, nose, tongue, body, or mind bases; no form-base, no sound, smell, taste, touch, or dharma bases; no eye-element, no ear, nose, tongue, body, or mind elements; no form-element, no sound, smell, taste, touch, or dharma elements; no eye-consciousness element, no ear, nose, tongue, body, or mind consciousness elements; no eye-contact, no ear, nose, tongue, body, or mind contact; no feelings arising dependent upon eye-contact, no feelings arising dependent upon ear, nose, tongue, body, or mind contact; no arising of ignorance, no cessation of ignorance; no arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; no cessation of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress; no noble truth of suffering, no noble truths of origination, cessation, and path; no attainment, no direct realization, no stream-enterer, no fruit of stream-entry, no once-returner, no fruit of once-returning, no non-returner, no fruit of non-returning, no arhat, no fruit of arhatship, no solitary Buddha, no fruit of solitary Buddha, no Bodhisattva, no Bodhisattva practices, no Buddha, no Buddhahood.
Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, by being in accordance with such dharmas, it is called being in accordance with Prajñāpāramitā.