Mahaprajnaparamita_v479 – Shurangama Temple

THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Third Assembly
Volume 479
Chapter 1: ARISING FROM CONDITIONS

Thus have I heard:

At one time, the Blessed One was together with five hundred billion great assemblies of Bhikṣus on Vulture Peak Mountain, located in the city of Rājagṛha. All the great Bhikṣus were Arhats who had exhausted all outflows, were free from afflictions, and had attained true sovereignty. Their minds were completely liberated; their wisdom was completely liberated; they were like well-trained noble horses, and also like great dragons. What needed to be done had been done; what needed to be accomplished had been accomplished. They had cast off all burdens, attained their own benefit, were free from all bonds and fetters, had attained right knowledge and liberation, achieved mastery of mind, and reached the ultimate supreme state. Except for Ānanda, who was still at the stage of learning, Śāriputra was foremost among them.

There were also five hundred Bhikṣuṇīs, all of whom were Arhats, with Yaśodharā as their leader.

There were also more than one thousand Upāsakas and Upāsikās, all of whom had seen the Dharma.

There were also immeasurable, innumerable, countless assemblies of great Bodhisattvas, impossible to calculate, measure, or describe. All had attained great Dhāraṇīs and Samādhis.

All of them abided in the nature of emptiness and practiced within the realm free from obstruction. They made non-discriminating vows, realized the patient acceptance of the equality of all dharmas, possessed unobstructed liberation, expounded profound and wondrous meanings with inexhaustible eloquence, possessed mastery of the five supernatural powers, never retreated, and were harmonious and graceful. They yielded to and respected one another, were diligent and vigorous without laziness, abandoned relatives and possessions, forgot their bodies and gave up their lives, did not seek gain through falsehood, and taught the wondrous truth for the sake of sentient beings.

They had realized the profound Dharma patience, reached the highest state, attained great fearlessness, had peaceful bodies and minds, surpassed the deeds of Māra, defeated the enemies of afflictions, completely eliminated karmic obstacles, and could not be broken by any other philosophical schools. Śrāvakas and Pratyekabuddhas could not measure their virtues. Their minds were sovereign regarding the Dharma and they were liberated from all karmic obstacles of afflictions. When speaking of causes and conditions, there was nothing they did not thoroughly understand; they comprehended dependent origination with its inexhaustible meanings.

They had eliminated latent views, severed all fetters, and completely realized the wisdom of the truths. Through many kalpas they had made vast vows. Before speaking, they smiled; their countenances were serene; their voices were harmonious and gentle; their speech was exceptionally skillful. Their conduct was dignified and majestic, their bearing was composed, and their movements were calm and fearless. Even throughout countless nayuta kalpas, their skillful explanations could not be exhausted.

They contemplated all Dharma doors as being like illusions, like mirages, like dream appearances, like the moon reflected in water, like echoes, like flowers seen in the sky, like images in a mirror, like shadows, like transformations, and like the city of Gandharvas. Although their true essence did not exist, they appeared as though they existed. Regarding profound principles, they spoke without fear; their speech was skillful and their minds were not inferior. They clearly knew the subtle differences in understanding toward which the mental activities of sentient beings tended. They clearly penetrated future lives without obstruction. They accomplished the supreme Non-arising Dharma Patience and entered, as it truly is, the equality of Dharma nature. All infinite great vows were gathered into the Buddha realms. Through the power of concentration, they constantly maintained right mindfulness of countless Buddhas in the worlds of the ten directions. They honored all Tathāgatas who appeared in the world, did not neglect any of them, and requested all Buddhas to remain in the world forever; to turn the wheel of the True Dharma; to liberate countless sentient beings; to overcome all bonds, impurities of latent tendencies, and afflictive bonds arising from wrong views; and to generate hundreds of thousands of playful samādhis. They easily entered all Dharma doors. Such assemblies of Great Bodhisattvas possessed immeasurable virtues like these; even if praised for countless kalpas, they could never be fully praised.

Their names were: Bodhisattva Worthy Chief, Bodhisattva Jewel Nature, Bodhisattva Guide, Bodhisattva Human Longevity, Bodhisattva Essence Longevity, Bodhisattva Water Deva, Bodhisattva Emperor Longevity, Bodhisattva Supreme Wisdom, Bodhisattva Avalokiteśvara, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Wondrous Auspiciousness, Bodhisattva Mind-Vajra Wisdom, Bodhisattva Jewel Seal Hand, Bodhisattva Constantly Raised Hand, Bodhisattva Maitreya, together with countless hundreds of thousands of koṭis and nayutas of Great Bodhisattvas as leaders.

At that time, the World-Honored One sat upon the lion throne, spread out his niṣīdana mat, sat cross-legged, kept his body upright, maintained right mindfulness, and entered the wondrous King of Samādhis Samādhi. All samādhis were contained within this samādhi and then flowed forth from it.

At that time, the World-Honored One, with right awareness and right mindfulness, peacefully emerged from the King of Samādhis. Using his pure heavenly eye, he observed the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. His entire body became joyful. From the thousand-spoked wheel marks beneath both feet, he emitted sixty hundred thousand koṭis and nayutas of rays of light. From the ten toes, the two insteps, the two heels, the four ankles, the two calves, the two thighs, the two knees, the two upper thighs, the waist, hips, abdomen, back, navel, heart, chest, the svastika mark on the chest, the marks of the great man, the two breasts, the two armpits, the two shoulders, the two upper arms, the two elbows, the two forearms, the two wrists, the two hands, the ten fingers, the neck, throat, corners of the mouth, chin, cheeks, forehead, crown of the head, the two eyebrows, the two eyes, the two ears, the two nostrils, the mouth, the four middle teeth, the forty teeth, and the hair mark between the eyebrows—each part of his body emitted sixty hundred thousand koṭis and nayutas of rays of light. Each ray illuminated the three-thousand-great-thousand world system. From there, they successively illuminated the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. Any sentient being who encountered these rays of light would certainly attain the highest unsurpassed Enlightenment.

At that time, all pores of the World-Honored One shone brilliantly and emitted sixty hundred thousand koṭis and nayutas of rays of light, each ray illuminating the three-thousand-great-thousand world system. From there, they successively illuminated the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. The sentient beings within them who encountered these rays would certainly attain the highest unsurpassed Enlightenment.

At that time, the ordinary radiance of the entire body of the World-Honored One illuminated the three-thousand-great-thousand world system. From there, it successively reached the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. Any sentient being who encountered this light would certainly attain the highest unsurpassed Enlightenment.

At that time, from his joyful smiling face, he extended his long and broad tongue mark, covering the entire three-thousand-great-thousand world system. Again, from the tongue mark, immeasurable hundreds of thousands of koṭis and nayutas of rays of light radiated forth. These rays had many intermingled colors. Within each of these multicolored rays appeared precious lotus flowers. These flowers had a thousand petals, were entirely made of pure gold, and were adorned with many jewels. The radiant lotus flowers illuminated the entire three-thousand-great-thousand world system. From there, they successively spread throughout the Buddha worlds of the ten directions as numerous as the sands of the Ganges. Within each lotus throne sat a Buddha in meditation posture, expounding wondrous Dharma sounds. Each Dharma sound corresponded with the six pāramitās. Any sentient being who heard them would certainly attain the highest unsurpassed Enlightenment.

At that time, without leaving his seat, the World-Honored One again entered the Lion’s Play Samādhi and displayed supernatural powers, causing the three-thousand-great-thousand world system to tremble in six ways: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and the four directions sank; the four directions rose and the center sank. The earth remained pure, and gentle radiant light caused sentient beings to receive benefit and happiness.

At that time, within this three-thousand-great-thousand world system, all hells, animals, hungry ghosts, and countless other places of danger, together with all sentient beings, were freed from suffering and calamities. If they passed away from those realms, they were reborn in the human realm or among the six desire heavens. All remembered their former lives, and therefore rejoiced greatly. Together they came before the Buddha with pure minds and bowed at the Buddha’s feet.

From there, throughout the Buddha worlds of the ten directions as numerous as the sands of the Ganges, through the Buddha’s supernatural power causing sixfold vibrations, all sentient beings in evil realms of those worlds were freed from suffering and calamities. After passing away from those realms, they were reborn among humans or in the six desire heavens. All remembered their former lives and rejoiced greatly. From their own worlds, they all came to the Buddha and bowed at his feet.

Sentient beings in this three-thousand-great-thousand world and in the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges experienced the following: the blind regained sight, the deaf regained hearing, the mute could speak, the insane regained memory, the disturbed attained stable wisdom, the poor became wealthy, the ragged received clothing, the hungry received food, the thirsty received drink, the sick became healed, the ugly became beautiful, the disabled became whole, those lacking food became satisfied, the deluded awakened, and the exhausted became refreshed.

At that time, the minds of all sentient beings became mutually harmonious like those of fathers and mothers, brothers and sisters, or friends. They abandoned wrong speech occupations and cultivated right speech. They abandoned the ten evil paths and cultivated the ten virtuous paths. They abandoned evil thoughts and cultivated wholesome thoughts. They abandoned improper conduct and cultivated pure conduct. They delighted in purity and abandoned defilement. They enjoyed tranquility and abandoned disturbance. Body and mind naturally became peaceful and joyful, like a practitioner entering the third meditative absorption.

Moreover, supreme wisdom naturally appeared before them, causing all to think: Giving, morality, patience, diligence, meditation, wisdom, freedom from negligence, cultivation of pure conduct, and the practice of loving-kindness, compassion, joy, and equanimity toward sentient beings—without causing harm to one another—is this not wonderful?

At that time, the Buddha sat upon the lion throne, with supreme radiance and towering majestic virtue, illuminating the entire three-thousand-great-thousand world system and the Buddha lands throughout the ten directions as numerous as the sands of the Ganges. The radiance caused Mount Sumeru, Mount Cakravāḍa, and all palaces of dragons, spirits, gods, up to the Pure Abode heavens, to become invisible. Like the full autumn moon shining brighter than the stars, like summer sunlight causing colors to disappear, like the king of wondrous high mountains with its four great jewels concealing other mountains and causing their brilliance to vanish. Through supernatural power, the Buddha returned to his former physical appearance, allowing all sentient beings in the three-thousand-great-thousand world system to see him.

At that time, immeasurable and innumerable Pure Abode gods within the three-thousand-great-thousand world system, down to the Four Great Heavenly Kings in the desire realm and all humans and non-humans, saw the Tathāgata seated upon the lion throne, possessing majestic virtue and brilliant radiance like a mountain of pure gold. All rejoiced with unprecedented joy and brought various fragrant flowers, flower garlands, supreme perfumes, garments, necklaces, banners, jeweled canopies, music, and countless heavenly flowers: blue lotuses, red lotuses, white lotuses, fragrant lotuses, golden lotuses, pink lotuses; flowers from trees of gold and silver, fragrant leaves, and various flowers growing on land and in water. They came before the Buddha, made offerings, and scattered them over the Buddha. Through the Buddha’s supernatural power, all the flowers, garlands, and offerings rose into the sky and formed a flower pavilion equal in size to the three-thousand-great-thousand world system, hanging down with heavenly flowers, jeweled canopies, banners, precious bells, and beautifully decorated red silk.

At that time, this Buddha land was truly magnificently adorned, wondrous and sublime, like the Western Pure Land of Ultimate Bliss. The Buddha’s radiance brilliantly illuminated the three-thousand-great-thousand world system, and all beings and objects in space became the color of pure gold. The Buddha worlds throughout the ten directions as numerous as the sands of the Ganges were likewise so.

At that time, in this three-thousand-great-thousand Buddha land, through the Buddha’s supernatural power, all gods and humans saw the Buddha seated before them and thought that the Tathāgata was teaching Dharma only for themselves.

At this time, the World-Honored One sat upright upon his seat, joyfully smiled, and from his face emitted great light that illuminated the three-thousand-great-thousand Buddha land and the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. At that time, all sentient beings in this three-thousand-great-thousand Buddha land, relying on the Buddha’s light, immediately saw all Tathāgatas, Arhats, Fully Enlightened Ones surrounded by assemblies of Śrāvakas and Bodhisattvas, as well as all sentient and insentient beings and all distinct categories of existence in the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges.

At that time, all sentient beings in the Buddha worlds throughout the ten directions as numerous as the sands of the Ganges, relying on the Buddha’s light, also saw Śākyamuni Tathāgata, Arhat, Fully Enlightened One, surrounded by assemblies of Śrāvakas and Bodhisattvas, together with all sentient and insentient beings of various categories.

At that time, in the furthest eastern world among the Buddha worlds as numerous as the sands of the Ganges, named Many Jewels, the Buddha named Jewel Nature Tathāgata, Arhat, Fully Enlightened One, was presently teaching the Great Prajñāpāramitā to Great Bodhisattvas. In that land there was a Bodhisattva named Universal Light. Seeing the great light, the great earth trembling, and the Buddha’s body marks, he became doubtful and went before Buddha Jewel Nature and asked:

“World-Honored One, due to what causes and conditions has this omen appeared?”

Buddha Jewel Nature said:

“Universal Light, in the furthest western world among the Buddha worlds as numerous as the sands of the Ganges, named Endurance, there is a Buddha named Śākyamuni Tathāgata, Arhat, Fully Enlightened One, who is presently teaching the Great Prajñāpāramitā to Great Bodhisattvas. Because of that Buddha’s supernatural power, this omen has appeared.”

Hearing this, Universal Light rejoiced greatly and said:

“World-Honored One, I now request your permission to go to the world of Endurance to visit, pay homage to, and make offerings to Śākyamuni Tathāgata and the Bodhisattva assembly. Please grant your approval.”

Buddha Jewel Nature told Bodhisattva Universal Light:

“Now is the proper time. Go freely.”

Having said this, Buddha Jewel Nature took one thousand golden lotus branches. Each flower had a thousand petals and was adorned with jewels. He gave them to Universal Light and instructed:

“Universal Light, take these flowers and go to Śākyamuni Buddha. According to my words, say: ‘Jewel Nature Tathāgata, Arhat, Fully Enlightened One, sends many greetings and offers these lotus flowers to the World-Honored One for the purpose of Buddha activity.’ When you arrive in that land, always maintain right awareness. Do not bring an arrogant mind and look down upon that Buddha land or its great assembly, lest you bring harm upon yourself. Why? Because those Bodhisattvas have attained unobstructed liberation, all Dharma-door Dhāraṇīs, all Dharma-door Samādhis, and sovereign supernatural powers. Their bodies are those of their final existence before ascending to Buddhahood. Their majesty and virtue are difficult to compare. Their compassion and vows have permeated their minds. Due to great causes and conditions, they were born in that world of Endurance.”

At that time, Bodhisattva Universal Light accepted the flowers and obeyed Buddha Jewel Nature’s instructions. Together with immeasurable hundreds of thousands of koṭis and nayutas of Great Bodhisattvas and countless hundreds of thousands of youths and maidens, he bowed at the feet of Buddha Jewel Nature, circumambulated him to the right, and departed. They carried countless supreme offerings and set forth. Passing through each Buddha world in the eastern direction, they made offerings, showed reverence, honored, and praised every Buddha without omission. Arriving before Śākyamuni Tathāgata, they bowed at the Buddha’s feet, circumambulated him hundreds of thousands of times, and then stood to one side.

Bodhisattva Universal Light came before the Buddha and said:

“World-Honored One, in the furthest eastern world among the Buddha worlds as numerous as the sands of the Ganges, named Many Jewels, the Buddha named Jewel Nature Tathāgata, Arhat, Fully Enlightened One, sends many greetings to the Tathāgata. He instructed me to bring these one thousand golden lotus branches and offer them to the World-Honored One for Buddha activity.”

At that time, after Śākyamuni Buddha accepted these lotus flowers, he scattered them back toward the Buddha worlds of the eastern direction as numerous as the sands of the Ganges. Through his supernatural power, he caused these lotus flowers to fill all Buddha lands. Within each lotus throne was an emanated Buddha seated in meditation, teaching Dharma corresponding to the Great Prajñāpāramitā to Great Bodhisattvas. Any sentient being who heard it would certainly attain the highest unsurpassed Enlightenment.

At that time, Universal Light and those accompanying him, seeing this event, were greatly delighted and praised it as something never before seen. According to their accumulated roots of virtue, they made offerings in varying amounts. After making offerings, honoring, and praising the Buddha and Bodhisattvas, they all withdrew and sat to one side. The same occurred in the eastern Buddha world.

The furthest southern world among the Buddha worlds as numerous as the sands of the Ganges was named Free from All Sorrows. Its Buddha was named Immeasurable Virtue Without Sorrow. In that land there was a Bodhisattva named Free from Sorrow.

The furthest western world among the Buddha worlds as numerous as the sands of the Ganges was named Near Pure Purity. Its Buddha was named Jewel Radiance. There was a Bodhisattva named Conducting Wisdom.

The furthest northern world among the Buddha worlds as numerous as the sands of the Ganges was named Supreme Victory. Its Buddha was named Victorious Truth. There was a Bodhisattva named Victorious Longevity.

The furthest northeastern world among the Buddha worlds as numerous as the sands of the Ganges was named Adorned by Samādhi. Its Buddha was named Supreme Virtue of Samādhi Appearance. There was a Bodhisattva named Free from Dust, Valiant and Courageous.

The furthest southeastern world among the Buddha worlds as numerous as the sands of the Ganges was named Wonderfully Enlightened, Adorned, Extremely Lovely and Joyful. Its Buddha was named Supreme Virtue of Lotus Flower. There was a Bodhisattva named Lotus Hand.

The furthest southwestern world among the Buddha worlds as numerous as the sands of the Ganges was named Assembly Free from Dust. Its Buddha was named Sun Wheel Universally Illuminating Supreme Virtue. There was a Bodhisattva named Radiance.

The furthest northwestern world among the Buddha worlds as numerous as the sands of the Ganges was named True Sovereignty. Its Buddha was named Supreme Jewel Canopy. There was a Bodhisattva named Jewel Victory.

The furthest lower world among the Buddha worlds as numerous as the sands of the Ganges was named Lotus. Its Buddha was named Lotus Virtue. There was a Bodhisattva named Lotus Supreme Victory.

The furthest upper world among the Buddha worlds as numerous as the sands of the Ganges was named Joyful. Its Buddha was named Joy Virtue. There was a Bodhisattva named Joyful Longevity.

Thus, all were the same as in the eastern direction.

At that time, in the world of Endurance within this three-thousand-great-thousand world system, the ground was filled everywhere with precious jewels, and fragrant, beautiful flowers covered the earth. Everywhere stood rows of banners and jeweled canopies, as well as flower trees, fruit trees, incense trees, garland trees, jewel trees, and garment trees. These variously adorned trees were scattered throughout, making the surroundings exceedingly delightful, resembling the places of Bodhisattva Mañjuśrī, Bodhisattva Well-Abiding Wisdom, and countless Great Bodhisattvas of great majesty and virtue in the Buddha land of Universal Flower Tathāgata, within the world of Many Lotus Flowers.

Chapter 2: ŚĀRIPUTRA (1)

At that time, the World-Honored One knew that beings from all worlds, such as the heavens, Māra, Brahmā, Śramaṇas, and Brāhmaṇas, the Great Bodhisattvas who inherit the position of the World-Honored One, as well as all beings among humans and non-humans who had affinities with the Dharma, had gathered together. He then said to Venerable Śāriputra:

“If a Great Bodhisattva wishes to clearly know the characteristics of all dharmas, he should learn Prajñāpāramitā.”

Hearing the Buddha say this, Śāriputra respectfully joined his palms and asked:

“World-Honored One, how should a Great Bodhisattva who wishes to clearly know the characteristics of all dharmas learn Prajñāpāramitā?”

The Buddha told Venerable Śāriputra:

“Great Bodhisattvas use non-abiding as the means to abide in Prajñāpāramitā, because neither the subject that abides nor the object of abiding can be apprehended.

They should use non-relinquishing as the means to perfect the Perfection of Giving, because neither giver nor receiver can be apprehended.

They should use non-protection as the means to perfect the Perfection of Pure Precepts, because the characteristics of transgression or non-transgression cannot be apprehended.

They should use non-grasping as the means to perfect the Perfection of Patience, because the characteristics of agitation or non-agitation cannot be apprehended.

They should use non-exertion as the means to perfect the Perfection of Diligence, because diligence or laziness of body and mind cannot be apprehended.

They should use non-thinking as the means to perfect the Perfection of Meditative Absorption, because the presence or absence of the taste of meditation cannot be apprehended.

They should use non-attachment as the means to perfect the Perfection of Wisdom, because the nature and characteristics of existence or non-existence cannot be apprehended.

Furthermore, Śāriputra, Great Bodhisattvas who abide in Prajñāpāramitā take non-attainment as the means.

They should cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path.

They should cultivate the liberating door of Emptiness, the liberating door of Signlessness, and the liberating door of Wishlessness.

They should cultivate the four Meditations, the four Immeasurables, and the four Formless Concentrations. They should cultivate the eight Liberations and the nine Sequential Concentrations.

They should cultivate the nine contemplations. What are the nine? They are: contemplation of swelling, contemplation of decay, contemplation of blood-red discoloration, contemplation of livid discoloration, contemplation of being eaten, contemplation of separation, contemplation of bones, contemplation of burning, and contemplation of destruction.

They should cultivate the ten recollections. What are the ten? They are: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of the devas, recollection of inhalation and exhalation, recollection of disgust, recollection of death, and recollection of the body.

They should learn the ten kinds of perceptions. What are the ten? They are: perception of impermanence, perception of suffering, perception of non-self, perception of impurity, perception of death, perception that all worldly existence is not worthy of delight, perception of aversion to food, perception of cessation, perception of separation, and perception of extinction.

They should cultivate the eleven knowledges. What are the eleven? They are: knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, Dharma knowledge, category knowledge, worldly knowledge, knowledge of others’ minds, and knowledge according to teachings.

They should cultivate samādhi with examination and investigation; samādhi without examination but with investigation; and samādhi without examination and without investigation.

They should cultivate the faculties of the not-yet-knowing-knower, the already-knowing faculty, and the fully-knowing faculty.

They should cultivate contemplation of impurity, contemplation of all-encompassing objects, and the wisdom of omniscience. They should cultivate Śamatha and Vipaśyanā.

They should cultivate the three knowledges, the four unobstructed understandings, and the four kinds of fearlessness. They should cultivate the five supernormal powers without regression.

They should cultivate the six Pāramitās, the seven noble treasures, the eight realizations of great beings, and the wisdom of the nine realms of sentient beings.

They should cultivate the ten powers of the Tathāgata and the eighteen unique qualities of a Buddha. They should cultivate great loving-kindness, great compassion, great joy, and great equanimity.

They should cultivate the subtle wisdom of all aspects, as well as the immeasurable, boundless, inconceivable merits of all Buddhas, because all such dharmas cannot be apprehended.

Furthermore, Śāriputra, if a Great Bodhisattva wishes to quickly attain the wisdom of omniscience, they should learn Prajñāpāramitā. If they wish to quickly perfect omniscient wisdom, path-aspect wisdom, all-aspect wisdom, and the wisdom that knows the mental activities of all sentient beings, they should learn Prajñāpāramitā.

If they wish to completely uproot all latent tendencies and afflictions, they should learn Prajñāpāramitā.

If they wish to enter the stage of correct determination of the Bodhisattva, they should learn Prajñāpāramitā.

If they wish to surpass the stages of Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.

If they wish to abide in the irreversible stage of the Bodhisattva, they should learn Prajñāpāramitā.

If they wish to obtain the six supreme supernatural powers, they should learn Prajñāpāramitā.

If they wish to know the various transformations and differences in the mental activities of all sentient beings, they should learn Prajñāpāramitā.

If they wish to surpass the wisdom functions of all Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.

If they wish to realize all dhāraṇī teachings and all samādhi teachings, they should learn Prajñāpāramitā.

If they wish to use a single mind of rejoicing to surpass the giving of Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.

If they wish to use a single moment of rejoicing to surpass all pure precepts of Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.

If they wish to use a single moment of rejoicing to surpass all meditative concentrations, wisdom, liberation, and knowledge of liberation of Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.

If they wish to use a single moment of rejoicing to surpass the meditations, liberations, equal concentrations, and even all wholesome dharmas of Śrāvakas and Pratyekabuddhas, they should learn Prajñāpāramitā.

If they wish to use wholesome dharmas cultivated in a single thought-moment to surpass the wholesome dharmas of all ordinary beings, Śrāvakas, and Pratyekabuddhas, they should learn Prajñāpāramitā.

If they wish to practice even a small portion of Giving, Pure Precepts, Patience, Diligence, Meditative Absorption, and Wisdom, and for the sake of sentient beings use skillful means of equal dedication toward omniscient wisdom, thereby attaining immeasurable and countless merits, they should learn Prajñāpāramitā.

Furthermore, Śāriputra, if a Great Bodhisattva wishes to cultivate Giving, Pure Precepts, Patience, Diligence, Meditative Absorption, and Wisdom Pāramitās, and quickly perfect them while removing obstacles, they should learn Prajñāpāramitā.

If they wish in every lifetime to always see Buddhas, constantly hear the true Dharma, receive Buddha’s awakening, be remembered by Buddhas, be entrusted, instructed, and guided by Buddhas, they should learn Prajñāpāramitā.

If they wish to possess a body adorned like that of a Buddha, complete with the thirty-two excellent marks and eighty subsidiary characteristics, they should learn Prajñāpāramitā.

If they wish to be born into the Buddha’s family and the state of a youthful Buddha, never being separated from Buddhas and Bodhisattvas, they should learn Prajñāpāramitā.

If they wish, through superior wholesome faculties, to freely bring excellent offerings and make offerings, show reverence, honor, respect, and praise to all Tathāgatas, Arhats, Perfectly Enlightened Ones, so that their roots of virtue may quickly be perfected, they should learn Prajñāpāramitā.

If they wish all sentient beings to have their needs fulfilled, such as food, drink, clothing, bedding, blankets, medicine for illness; various fragrances, flowers, lamps, vehicles, gardens, forests, houses, wealth, treasures, ornaments, music, and excellent delightful possessions used by kings, as well as the wondrous wholesome dharmas of the worldly and transcendent realms, they should learn Prajñāpāramitā.

Furthermore, Śāriputra, any Great Bodhisattva who wishes to establish all sentient beings throughout the realms of space, Dharma-realm, and worlds, causing them to abide in Giving, Pure Precepts, Patience, Diligence, Meditative Absorption, Wisdom Pāramitā, and other boundless supreme wholesome dharmas, should learn Prajñāpāramitā.

If they wish to attain merits that arise from a single wholesome thought until they sit upon the wondrous Bodhi seat and attain the supreme enlightenment without ever being exhausted, they should learn Prajñāpāramitā.

If they wish to be praised, protected, remembered, and empowered by all Tathāgatas, Arhats, Perfectly Enlightened Ones and Great Bodhisattvas in the Buddha worlds of the ten directions, they should learn Prajñāpāramitā.

If, once they generate the aspiration, they can travel throughout countless Ganges-river-like worlds to make offerings, show reverence, honor, respect, and praise all Tathāgatas, Arhats, Perfectly Enlightened Ones and assemblies of Great Bodhisattvas, benefiting and bringing peace and happiness to all sentient beings, they should learn Prajñāpāramitā.

If they wish, with a single sound, to resound throughout countless Ganges-river-like worlds in the ten directions in order to praise Buddhas and teach sentient beings, they should learn Prajñāpāramitā.

If they wish to continue the seed of the Three Jewels without interruption and bring benefit and happiness to all sentient beings, they should learn Prajñāpāramitā.

Furthermore, Śāriputra, any Great Bodhisattva who wishes to fully understand inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, emptiness of dispersion without change, emptiness of inherent nature, emptiness of self-characteristics and shared characteristics, emptiness of all dharmas, emptiness of the unapprehendable, emptiness of non-nature, emptiness of self-nature, emptiness of the emptiness of self-nature, and up to emptiness of object conditions, emptiness of superior conditions, non-emptiness, and so forth, should learn Prajñāpāramitā.

A Great Bodhisattva who wishes to understand all dharmas, suchness, the Dharma-realm, Dharma-nature, the nature free from falsehood, the unchanging nature, the equal nature, the nature free from arising, determined dharma, abiding dharma, ultimate reality, should learn Prajñāpāramitā.

A Great Bodhisattva who wishes to know all the great lands and empty spaces in the three-thousand great-thousand worlds, such as mountains, seas, rivers, ponds, lakes, marshes, streams, valleys, caves, earth, water, fire, wind, and even the smallest kinds of things, should learn Prajñāpāramitā.

Seeing the fire of a kalpa burning throughout the three-thousand great-thousand worlds, making heaven and earth glow red, a Great Bodhisattva who wishes to blow and extinguish it should learn Prajñāpāramitā.

Seeing the wind of a kalpa arise, causing the three-thousand great-thousand worlds to fall into the place of the wheel-wind, and then be blown upward, causing Mount Sumeru, the Cakravāḍa Mountains, and all things in the three-thousand great-thousand worlds to be shattered and fall like decayed leaves, a Great Bodhisattva who wishes to use a finger to block the force of that wind so that it stops and never rises again should learn Prajñāpāramitā.

A Great Bodhisattva who wishes, while sitting cross-legged once in the three-thousand great-thousand worlds, to fill all space, should learn Prajñāpāramitā.

A Great Bodhisattva who wishes, using a single strand of hair, to bind Mount Sumeru, the Cakravāḍa Mountains, and all things in the three-thousand great-thousand worlds, and cast them across countless, immeasurable, boundless other worlds without harming any sentient beings there, should learn Prajñāpāramitā.

A Great Bodhisattva who wishes to use a single meal, a little fragrance, a branch of flowers, a garland, a robe, a banner, a parasol, or a lamp as offerings, and through these make offerings, show reverence, honor, respect, and praise to all Ganges-river-like numbers of Tathāgatas, Arhats, Perfectly Enlightened Ones and their disciples throughout the ten directions, causing them all to be fulfilled, should learn Prajñāpāramitā.

A Great Bodhisattva who wishes to establish all Ganges-river-like numbers of sentient beings in the ten directions within the aggregates of morality, concentration, wisdom, liberation, and knowledge of liberation; or cause them to abide in the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, Pratyekabuddha enlightenment, until they can enter the realm of Nirvāṇa without remainder and become completely peaceful and happy, should learn Prajñāpāramitā.

Furthermore, Śāriputra, if a Great Bodhisattva practices Prajñāpāramitā, they can truly know and practice giving and thereby obtain great karmic results. That is, they know truly that such giving will result in birth among the great Kṣatriya families. Such giving will result in birth among the great Brāhmaṇa families. Such giving will result in birth among the great elder families. Such giving will result in birth among the great householder families.

Furthermore, they know truly that through such giving they will be born in the Heaven of the Four Great Kings. Such giving will result in birth in the Heaven of the Thirty-three. Such giving will result in birth in the Yāma Heaven. Such giving will result in birth in the Tuṣita Heaven. Such giving will result in birth in the Heaven of Joyful Transformation. Such giving will result in birth in the Heaven of Freely Transforming Others’ Enjoyments.

Furthermore, they know truly that through relying on this giving they can attain the First Dhyāna, the Second Dhyāna, the Third Dhyāna, or the Fourth Dhyāna. Furthermore, they truly know that relying on this giving they can attain the concentration of Infinite Space, the concentration of Infinite Consciousness, the concentration of Nothingness, or the concentration of Neither Perception nor Non-Perception.

Furthermore, they know truly that through relying on this giving they can generate the thirty-seven factors of enlightenment and thereby attain the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, Pratyekabuddha enlightenment, or the supreme enlightenment.

If they truly know and practice Pure Precepts, Patience, Diligence, Meditative Absorption, and Wisdom, they likewise obtain great karmic results.

Furthermore, Śāriputra, if a Great Bodhisattva practices Prajñāpāramitā, they can truly know that such giving is a skillful means for perfecting the Perfection of Giving. Such giving is a skillful means for perfecting the Perfection of Pure Precepts. Such giving is a skillful means for perfecting the Perfection of Patience. Such giving is a skillful means for perfecting the Perfection of Diligence. Such giving is a skillful means for perfecting the Perfection of Meditative Absorption. Such giving is a skillful means for perfecting the Perfection of Wisdom.

Furthermore, knowing truly that Purity of Precepts, Patience, Diligence, Meditative Absorption, and Prajñā in this way are skillful means, one can perfect the six pāramitās.

At that time, Śāriputra addressed the Buddha:

“World-Honored One, why is it that a Great Bodhisattva who practices Prajñā-pāramitā can truly know that giving in such a way is a skillful means for perfecting the Perfection of Giving, up to Prajñā-pāramitā itself? How can one truly know that Purity of Precepts up to Prajñā in this way are skillful means for accomplishing and perfecting the Perfection of Purity of Precepts up to the Perfection of Meditative Absorption?”

The Buddha told Śāriputra:

“Śāriputra, it is because they take non-attainment as the skillful means. This means that when a Great Bodhisattva practices giving, they clearly and thoroughly understand that all characteristics of the giver, the recipient, and the thing given cannot be grasped; therefore, they can accomplish and perfect the Perfection of Giving. The characteristics of violating precepts and not violating precepts cannot be grasped; therefore, they can accomplish and perfect the Perfection of Purity of Precepts. The characteristics of movement and non-movement cannot be grasped; therefore, they can accomplish and perfect the Perfection of Patience. The diligence or laziness of body and mind cannot be grasped; therefore, they can perfect the Perfection of Diligence. Being distracted or undistracted cannot be grasped; therefore, they can perfect the Perfection of Meditative Absorption. The nature and characteristics of all phenomena cannot be grasped; therefore, they can perfect the Perfection of Prajñā.

Śāriputra, this is how a Great Bodhisattva, while practicing Giving as a skillful means, can perfect the six pāramitās.

Likewise, Śāriputra, when a Great Bodhisattva practices Purity of Precepts up to practicing Prajñā as skillful means, they can all accomplish and perfect the six pāramitās.

Furthermore, Śāriputra, if a Great Bodhisattva wishes to obtain the supreme merits of the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present, they should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes to fully penetrate conditioned and unconditioned phenomena and accomplish the ultimate crossing to the other shore should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes to fully understand the true nature of all phenomena, such as thusness, the Dharma realm, the nature of Dharma, non-arising, and ultimate reality, throughout the past, future, and present, should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes to become a leader for Śrāvakas and Pratyekabuddhas should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes to become a close attendant of the Buddhas should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes to be among the family lineage of the Buddhas should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes to have many great retinues life after life, they should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes always to be among the retinue of Bodhisattvas, they should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes to become a truly proper and pure field of merit for the world, they should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes to overcome the mind of greed, abandon the mind that violates precepts, eliminate the mind of anger, relinquish the mind of laziness, pacify the scattered mind, and cast away evil wisdom, they should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes to carefully establish all sentient beings in meritorious activities of the nature of giving, meritorious activities of the nature of maintaining precepts, meritorious activities of the nature of cultivation, and meritorious activities of the nature of making offerings, and rely upon these meritorious activities, they should learn Prajñā-pāramitā.

Furthermore, Śāriputra, if a Great Bodhisattva wishes to obtain the five kinds of eyes, what are these five kinds of eyes? They are the flesh eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye; therefore, they should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes, with the divine eye, to see all the beautiful physical forms of the Buddhas throughout the worlds of the ten directions as numerous as the sands of the Ganges should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes, with the divine ear, to hear the Dharma of liberation spoken by the Buddhas throughout the worlds of the ten directions as numerous as the sands of the Ganges should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes to truly know the minds and mental factors of all Thus Come Ones throughout the worlds of the ten directions as numerous as the sands of the Ganges, they should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes to hear the Buddhas throughout the worlds of the ten directions expound the Dharma continuously until attaining the supreme Enlightenment, without interruption, should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes to see all the Buddha lands of the Buddhas of the ten directions in the past, future, and present, they should learn Prajñā-pāramitā.

A Great Bodhisattva who wishes, regarding all the scriptures spoken by the Buddhas of the ten directions in the past, present, and future—such as Sūtras, Geya, Vyākaraṇa, Gāthā, Udāna, Nidāna, Avadāna, Jātaka, Vaipulya, Adbhuta-dharma, Apadāna, and Upadeśa—which Śrāvakas have never heard before, to be able to receive, uphold, completely understand, and penetrate them, should learn Prajñā-pāramitā.

Regarding all Dharma teachings spoken by the Buddhas of the ten directions in the past, present, and future, if a Great Bodhisattva wishes to personally uphold them, completely comprehend them, practice according to them, and furthermore explain them truthfully, encouraging others to practice, they should learn Prajñā-pāramitā.

Regarding the worlds throughout the ten directions as numerous as the sands of the Ganges that are dark, or worlds without the light of the sun and moon, if a Great Bodhisattva wishes to become a bright illuminating light for those places, they should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes to teach and guide all sentient beings in countless worlds throughout the ten directions, who are afflicted by wrong views, who do not hear the names of Buddha, Dharma, and Saṅgha, and who do not believe in cause and effect, so that they give rise to right views, hear the names of the Three Jewels, and deeply believe in cause and effect, they should learn Prajñā-pāramitā.

Regarding sentient beings throughout worlds in the ten directions as numerous as the sands of the Ganges, if a Great Bodhisattva wishes, through their own majestic power, to cause the blind to see, the deaf to hear, the mute to speak, the insane to remember, the disturbed to become calm, the poor to become wealthy, the ragged to receive clothing, the hungry to receive food, the thirsty to receive drink, the sick to recover, the ugly to become beautiful, the disabled to become complete, those lacking faculties to become whole, those unconscious to awaken, and the exhausted to become refreshed; to cause all sentient beings to treat one another with loving-kindness; to cause those who have fallen into evil paths to be reborn in fortunate realms; those who follow unwholesome karma to reform and cultivate wholesome karma; those who violate precepts to abide in the aggregate of morality; those who have not attained concentration to abide in the aggregate of concentration; those with evil wisdom to abide in the aggregate of wisdom; those without liberation to abide in the aggregate of liberation; those without liberated knowledge and vision to abide in the aggregate of liberated knowledge and vision; those who have not realized the Truth to attain the fruit of Stream-entry, Once-returning, Non-returning, Arhatship, or Pratyekabuddha Enlightenment, they should learn Prajñā-pāramitā.

If a Great Bodhisattva wishes to learn the supreme dignified conduct of the Thus Come One, Worthy One, Perfectly Enlightened One, so that sentient beings who see it never become weary and abandon evil while cultivating goodness, they should learn Prajñā-pāramitā.

Furthermore, Śāriputra, if a Great Bodhisattva practicing Prajñā-pāramitā thinks:

“When will I become like the noble dragon-elephant, with graceful and dignified composure when looking and when remaining silent; when teaching the Dharma to the assembly, may my bodily, verbal, and mental actions, cultivated according to wisdom, be purified; when walking in meditation, may my feet not touch the ground, but remain four finger-widths above it?”