THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Sixth Assembly
VOLUME 566
Chapter 1: ORIGIN OF CONDITIONS
Thus have I heard:
At one time, the Blessed One was dwelling on Vulture Peak Mountain, within the city of Rājagṛha, together with an assembly of forty-two thousand great Bhikṣus, all of whom were Arhats, their outflows completely exhausted, free from afflictions, having attained true sovereignty, with minds completely liberated and wisdom completely liberated, like excellent horses that have been tamed, and like great dragons. Their tasks that should be done had been accomplished; they had laid down their burdens; they had attained benefits; they had completely severed all bonds and fetters; with right knowledge and liberation, they had attained the ultimate, foremost freedom of mind. Except for Ānanda, who still remained in the stage of learning and had attained the fruit of Stream-entry. These were: the Venerable Ājñāta Kauṇḍinya, Mahā Kāśyapa, Kapphiṇṇa, Gavāṃpati, Mahā Kātiyāyana, Pilindavatsa, Śāriputra, Pūrṇa Maitrāyaṇīputra, Bākula, Upāli, Rāhula, Aniruddha, and Subhūti as their leader.
There were also seventy-two thousand great Bodhisattvas, all of whom had penetrated the profound nature of Dharma, were easily disciplined and harmonized, possessed wondrous equal conduct, and had attained unobstructed eloquence in all Dharma-dhāraṇī gates. They were the truly pure good friends of all sentient beings, able to turn the irreversible wheel of wondrous true Dharma, compassionate toward the world, protecting the treasury of Dharma. They had made offerings to countless Tathāgatas in the past, continued and flourished the lineage of the Three Jewels, causing it never to be cut off; they penetrated the profound realms of the Buddhas, had only one more lifetime before becoming true disciples of the Dharma King, and were always able to continue the Buddha’s work and turn the wheel of true Dharma. Although they dwelt in the world, they were never defiled by it. These Bodhisattvas possessed immeasurable virtues such as these, and from this Buddha land or from other directions, wishing to hear the Dharma, they came to the Buddha’s presence. They were: Bodhisattva Jewel Appearance, Bodhisattva Jewel Hand, Bodhisattva Jewel Seal, Bodhisattva Jewel Topknot, Bodhisattva Jewel Crown, Bodhisattva Jewel Banner, Bodhisattva Jewel Ocean, Bodhisattva Jewel Radiance, Bodhisattva Jewel Banner, Bodhisattva Jewel Treasury, Bodhisattva Golden Banner, Bodhisattva Pure Treasury, Bodhisattva Virtue Treasury, Bodhisattva Samādhi Treasury, Bodhisattva Wisdom Treasury, Bodhisattva Sun Treasury, Bodhisattva Moon Treasury, Bodhisattva Tathāgata Treasury, Bodhisattva Lotus Treasury, Bodhisattva Vajra Treasury, Bodhisattva Liberation Moon, Bodhisattva Samantabhadra, Bodhisattva Universal Sound, Bodhisattva Universal Realm, Bodhisattva Universal Practice, Bodhisattva Universal Eye, Bodhisattva Vast Eye, Bodhisattva Lotus Eye, Bodhisattva Wisdom, Bodhisattva Superior Wisdom, Bodhisattva Victorious Wisdom, Bodhisattva Lotus Wisdom, Bodhisattva Vajra Wisdom, Bodhisattva Sun Light, Bodhisattva Moon Light, Bodhisattva Wisdom Light, Bodhisattva Wisdom Virtue, Bodhisattva Worthy Virtue, Bodhisattva Flower Virtue, Bodhisattva Sun Contemplation, Bodhisattva Moon Contemplation, Bodhisattva Undefiled, Bodhisattva Wondrous Sound, Bodhisattva Great Sound King, Bodhisattva Lion’s Roar, Bodhisattva Lion’s Play, Bodhisattva Worthy Chief, Bodhisattva Sixteen Worthies, Bodhisattva Maitreya, and others.
The Bodhisattvas of the Auspicious Kalpa, with Bodhisattva Avalokiteśvara and Bodhisattva Mañjuśrī as their leaders.
There were also countless assemblies of the Four Great Celestial Kings, with the Four Great Celestial Kings as their leaders. There were countless assemblies of the Heaven of the Thirty-three, with Śakra, Lord of the Gods, as their leader. There were countless gods of the Yāma Heaven, with the Celestial King Suyāma as their leader. There were countless gods of the Tuṣita Heaven, with the Celestial King Saṃtuṣita as their leader. There were countless gods of the Heaven of Enjoying Transformations, with the Celestial King Nirmāṇarati as their leader. There were countless gods of the Heaven of Freely Enjoying Others’ Transformations, with the Celestial King Īśvara as their leader. There were countless gods of the Brahmā Assembly, with Great Brahmā as their leader. There were countless Pure Abode gods, with the God of Sovereignty as their leader. All these Celestial Kings, together with their retinues, came to the Buddha’s presence wishing to hear the Dharma.
There were also countless Asura kings, among whom were: Asura King Possessing Strength, Asura King Combining Aggregates, Asura King Mixed Might, and Asura King Holding Servants as their leaders. They all commanded countless hundreds of thousands of retinues and came to the Buddha’s presence to hear the Dharma.
There were also countless great and powerful Dragon Kings, among whom were: Dragon King Anavatapta, Dragon King Fierce Intent, Dragon King Ocean Dwelling, and Dragon King Skillful Craft as their leaders. They all commanded countless hundreds of thousands of retinues and came to the Buddha’s presence to hear the Dharma.
There were also countless great Yakṣa ministers, non-human beings, and others, together with their retinues, who came to the Buddha’s presence to hear the Dharma.
At that time, Vulture Peak Mountain was approximately forty yojanas high and broad. The great assembly filled the entire ground and the space above; there was no place left empty.
Then the World-Honored One sat upon the lion throne. Countless great assemblies surrounded Him before and behind, respectfully making offerings, honoring Him, praising Him, and with palms joined, single-mindedly gazing upon His countenance.
At that time, the Tathāgata manifested His spiritual power. From His face arose various kinds of colored rays of light that illuminated limitless worlds throughout the ten directions. After displaying this rare event, the rays returned to the Buddha, circled Him clockwise three times, and entered back into His face.
At that time, in the eastern direction, more than ten times the number of Ganges sands of Buddha worlds away from this Buddha land, there was a Buddha world called Adorned. The Buddha there was named Universal Radiance Tathāgata, Arhat, Perfectly Enlightened One, One Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Worthy One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One. At that time, He was peacefully abiding and maintaining that land, proclaiming the true Dharma corresponding to the One Vehicle for the assemblies of great Bodhisattvas. In that Buddha world, even the term “Two Vehicles” was unheard of, much less anyone diligently practicing such teachings. Those Bodhisattvas had all attained non-retrogression from the unsurpassed state of enlightenment. Those sentient beings did not take food as ordinary beings do; they lived only on meditative liberation. That land did not require the light of the sun or moon, for only the radiance from the Buddha’s body constantly illuminated it day and night. That land had no poisonous thorns, gravel, ravines, streams, caves, mountains, hills, or the like; its ground was level like the palm of a hand.
There was a Bodhisattva there named Free from Obstacles who had seen these rays of light and still had doubts in his mind. Therefore, together with the assembly of great Bodhisattvas, he went before the Buddha, bowed with his head touching the Buddha’s feet, uncovered his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha:
“World-Honored One, due to what causes and conditions has this auspicious sign appeared?”
At that time, Buddha Universal Radiance said to Free from Obstacles:
“To the west, more than ten times the number of Ganges sands of Buddha worlds away from here, there is a Buddha world called Endurance. The Buddha there is named Śākyamuni Tathāgata, possessing all ten titles, and He is presently teaching the Great Prajñāpāramitā to the assemblies of great Bodhisattvas. Because of this cause and condition, this auspicious sign has appeared.”
After hearing this, Bodhisattva Free from Obstacles immediately said:
“Now I wish to go to the Endurance World to observe, pay homage to, and make offerings to Śākyamuni Tathāgata, in order to hear and receive the true Dharma. I respectfully request the World-Honored One’s permission.”
At that time, Buddha Universal Radiance said to Free from Obstacles:
“Now is the proper time. You should go quickly.”
Having received the Buddha’s permission, Bodhisattva Free from Obstacles was filled with joy and delight. Together with an immeasurable assembly of Bodhisattvas, he went to Vulture Peak Mountain, bowed with his head touching the Buddha’s feet, circumambulated Him clockwise three times, and then withdrew to sit to one side.
To the south, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Pure Lotus Flower, with a Buddha named Sun Radiance, possessing all ten titles. There was a Bodhisattva there named Sun Treasury.
To the west, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Jewel Flower, with a Buddha named Merit Radiance, possessing all ten titles. There was a Bodhisattva there named Merit Treasury.
To the north, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Purity, with a Buddha named Sovereign King, possessing all ten titles. There was a Bodhisattva there named Vast Hearing.
To the southeast, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Blazing Fire, with a Buddha named Nectar King, possessing all ten titles. There was a Bodhisattva there named Non-Retrogression.
To the southwest, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Pure Merit, with a Buddha named Wisdom Torch, possessing all ten titles. There was a Bodhisattva there named Great Wisdom.
To the northwest, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Pleasing Intent, with a Buddha named Wondrous Sound King, possessing all ten titles. There was a Bodhisattva there named Gathering of Merit.
To the northeast, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Wisdom Adornment, with a Buddha named Supreme Wisdom, possessing all ten titles. There was a Bodhisattva there named Constant Joy.
Above, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Immovable, with a Buddha named Vajra Form, possessing all ten titles. There was a Bodhisattva there named Jewel Banner.
Below, more than ten times the number of Ganges sands of Buddha worlds away from here, there was a Buddha world called Moonlight Radiance, with a Buddha named Vajra Jewel Adornment King, possessing all ten titles. There was a Bodhisattva there named Jewel Faith.
All of these were likewise as in the eastern direction.
Chapter 2: PENETRATION
At that time, there was a Celestial King named Supreme Victory who rose from his seat, bowed with his head touching the Buddha’s feet, uncovered his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha:
“World-Honored One, I have a small doubt and wish to ask the Buddha. If the World-Honored One grants permission, I shall dare to express it clearly.”
At that time, the Buddha said to Celestial King Supreme Victory:
O King of Heaven, the Thus Come One, the Worthy One, the Rightly and Perfectly Enlightened One, will explain according to your doubts.
At that time, the Heaven King Supreme Victory, having received the Buddha’s permission, rejoiced greatly and said to the Buddha:
“Reverently, World-Honored One, how do the Great Bodhisattvas cultivate and learn one Dharma that enables them to penetrate and understand all Dharmas?”
The Buddha said to Supreme Victory:
“Excellent, excellent! You are able to ask the Thus Come One about such a profound meaning. Listen carefully! Listen carefully and contemplate well; I will resolve your doubts for you!”
The Heaven King Supreme Victory said:
“Reverently, World-Honored One, I wish to hear it!”
At that time, the Buddha said to Supreme Victory:
“O King of Heaven, you should know that the one Dharma cultivated and learned by the Great Bodhisattvas, through which they can penetrate and understand all Dharmas, is Prajñāpāramitā. If a Great Bodhisattva cultivates and learns Prajñāpāramitā, then they can penetrate and understand Giving, Pure Precepts, Patience, Diligence, Meditative Absorption, Prajñā Skillful Means, Wondrous Vows, Powers, and Wisdom Pāramitās.
O King of Heaven, how do the Great Bodhisattvas, by cultivating and learning Prajñāpāramitā, penetrate and understand the Giving Pāramitā?
O King of Heaven, you should know that if a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the wondrous Dharma of the Giving Pāramitā. This means using a pure mind without any expectation, teaching the Dharma to others without seeking fame or benefit, only for the purpose of eliminating suffering. They do not see themselves as the one teaching the Dharma to that person, nor do they see that person as the listener. There is no two and no difference, because their own nature is entirely free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Fearlessness Giving Pāramitā. This means contemplating sentient beings as if they were one’s parents, siblings, or relatives, causing all people to draw near to oneself. Why? Because from beginningless time until now, while wandering through the six realms, they have all been one’s relatives and kin. If sentient beings are in danger and fear, one even uses one’s own body and life to save and assist them; how much less would one give rise to thoughts of harming them? One does not see oneself as the giver of fearlessness to that person, nor does one see that person as the recipient. There is no two and no difference, because their own nature is entirely free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Material Support Giving Pāramitā. This means that according to whatever things sentient beings need, one gives those things to them and teaches them to cultivate the ten paths of wholesome karma. One does not see oneself as the giver of wealth to that person, nor does one see that person as the receiver, because their own nature is entirely free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Giving Without Expectation of Reward Pāramitā. This means that when practicing giving, one does not seek any reward. The Bodhisattva gives naturally in this way, not seeing oneself as the giver, not seeking the fruit of reward, and not seeing the reward resulting from giving. There is no two and no difference, because one’s own nature is free from all marks.
If a Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Great Compassion Giving Pāramitā. This means that upon seeing sentient beings who are poor, suffering from old age and illness, and without anyone to help them, one gives rise to great compassion and makes the vow: “When I attain the highest unsurpassed Enlightenment, I will become a place of refuge for all sentient beings. For the sake of sentient beings, I will dedicate even a small amount of roots of virtue toward Bodhi.” One does not distinguish oneself as the one who saves or the other as the one who receives; there is no two and no difference, because one’s own nature is free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Respectful Giving Pāramitā. This means that according to whatever sentient beings need, one respectfully offers it oneself, without allowing oneself to become weary. One does not see oneself as the one performing respectful giving, nor does one see the other as the recipient. There is no two and no difference, because one’s own nature is entirely free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Reverential Giving Pāramitā. This means that toward sentient beings, one gives rise to the thought of regarding them as teachers or monastics, or as one’s parents, and gives with a mind of respect. If one has no material possessions to give, one gives kind words instead. One does not see oneself as the one performing reverential giving, nor does one see the other as the recipient, because one’s own nature is entirely free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Offering Giving Pāramitā. This means that upon seeing stupas or the residences of the Sangha, one should clean and sweep them, sprinkle water, and offer various fragrances, flowers, and the light of lamps, and so forth. If one sees Buddha images or the True Dharma damaged, one should diligently repair and make offerings to them. If one sees the Sangha community, one should offer food, drink, bedding, and medicine. One does not see oneself as the one performing offerings, nor does one see the other as the recipient, because one’s own nature is entirely free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they constantly practice the Fearlessness Giving Pāramitā. This means that when practicing giving, one does not think: “May I, through this giving, be reborn in the realms of gods or humans, become a king among gods or humans, become wealthy and honored, enjoy pleasures and happiness, or even attain the highest unsurpassed Enlightenment.” One does not cling to or seek these things, because there is nothing to attain.
O King of Heaven, this is called the Great Bodhisattvas cultivating and learning Prajñāpāramitā and being able to penetrate and understand the Giving Pāramitā.
O King of Heaven, how do the Great Bodhisattvas cultivating and learning Prajñāpāramitā penetrate and understand the Pure Precepts Pāramitā?
O King of Heaven, you should know that if a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Pure Precepts Pāramitā. This means that the Bodhisattvas contemplate: “The Buddha, dwelling in purity and tranquility, taught Vinaya and expounded the precepts sutras corresponding to individual liberation. Bodhisattvas should learn them.” They do not see the characteristics of precepts or the person who upholds them, do not become attached to views of precepts, and do not cling to the self. There is no two and no difference, because all are naturally free from separation.
If a Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Pure Precepts Pāramitā. This means that the Bodhisattvas reflect: “The highest unsurpassed Enlightenment of all Buddhas is not attained merely by receiving and upholding pure precepts; one must learn all Bodhisattva conduct and precepts. The nature of the precepts is pure and still, and does not give rise to activity.” This is because the self-nature of all things is entirely free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Pure Precepts Pāramitā. This means that the Bodhisattvas contemplate: “How can upholding precepts eliminate afflictions?”
Afflictions are of three kinds: greed, anger, and ignorance. Each of these afflictions also has three levels: superior, middle, and inferior. To eliminate afflictions, one must know the methods of antidotes. For those whose greed increases, one should contemplate impurity and contemplate the thirty-six impure substances flowing within the body. For those whose anger increases, one should cultivate contemplation of loving-kindness and compassion. For those whose ignorance increases, one should cultivate contemplation of dependent origination. One does not see the one who contemplates or the object of contemplation, because their own nature is entirely free from all marks.
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Pure Precepts Pāramitā. This means that the Bodhisattvas contemplate: “How should Bodhisattvas abandon improper thinking?”
This means that Bodhisattvas do not give rise to the thought: “I practice tranquility, I practice solitude, I practice emptiness, while other Śramaṇas, Brāhmaṇas, and others remain in noisy and chaotic places and do not delight in peaceful practices.” Because they know that the self-nature of all things is free from separation and see that there is no two and no difference, they are then able to abandon improper thinking.
If a Bodhisattva learns Prajñāpāramitā, they can practice the Pure Precepts Pāramitā. This means that although Bodhisattvas know that all phenomena are free from separation, they become even more fearful of offenses. As the Buddha taught, they should uphold pure precepts and cultivate all meritorious deeds up to Prajñāpāramitā. Even toward a small offense, they should have great fear and not allow it to arise, because the World-Honored One taught: “It is like poison; whether much or little, it causes harm.”
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Pure Precepts Pāramitā. This means that Bodhisattvas constantly give rise to fearlessness in accordance with the faith practice. Suppose that, while alone in an isolated and quiet place without companions, a Śramaṇa or others bring various treasures such as gold, silver, and beryl and entrust them to the Bodhisattva. The Bodhisattva does not give rise to a mind of greed or desire to take them, but reflects: “The World-Honored One has always taught: It is better to cut off and eat one’s own flesh than to take another person’s possessions without permission.”
If a Great Bodhisattva cultivates and learns Prajñāpāramitā, they can practice the Pure Precepts Pāramitā. This means that Bodhisattvas uphold precepts firmly. If evil demons and the retinues of demons use beautiful forms to test the Bodhisattva, the Bodhisattva’s mind is not disturbed by those beautiful forms and reflects: “The World-Honored One has always taught that forms and all phenomena are like dreams and illusions, without two and without difference, because their own nature is entirely free from all marks.”
If a Great Bodhisattva practices Prajñāpāramitā, they can practice the Pure Precepts Pāramitā. This means that although Bodhisattvas diligently uphold precepts, they do not seek the status of a heavenly or human king, and they cause the body to be free from the three faults, the speech to be free from the four errors, and the mind to avoid the three unwholesome actions. Upholding precepts in this way, they do not see “I uphold,” nor do they see the characteristics of precepts, because their own nature is entirely free from all marks.
O King of Heaven, this is called the Great Bodhisattvas cultivating and learning Prajñāpāramitā and being able to penetrate and understand the Pure Precepts Pāramitā.
O Celestial King, how is it that the great Bodhisattvas who cultivate and learn Prajñāpāramitā can fully comprehend the Pāramitā of Patience and Endurance?
O Celestial King, you should know that if great Bodhisattvas cultivate and learn Prajñāpāramitā, they can practice the Pāramitā of Patience and Endurance. This means that Bodhisattvas constantly learn inner patience, which is to be completely free from dependence on worry, sorrow, suffering, and distress. They also learn outer patience, meaning that if others beat them, insult them, belittle them, seize their possessions, or humiliate them, they completely do not give rise to anger or hatred. They also learn the Dharma patience taught by the World-Honored One, because the profound true nature is without phenomena, without self, without arising, tranquil, which is Nirvāṇa.
Upon hearing this, their minds do not become frightened. They reflect: “If one does not learn this Dharma, how can one attain the sought-after unsurpassed Enlightenment, which can bring benefit and happiness to all sentient beings throughout the endless future?” They carefully contemplate: “Where do these poisons of greed, anger, and ignorance arise? From what causes and conditions do they arise? From what causes and conditions do they cease?” Observing correctly according to reality, they do not see any arising agent, anything arisen, any extinguishing agent, or anything extinguished. Such patience continues without interruption, day and night at all times without a break. Regarding the objects of patience, there is no mind of choosing or discrimination; that is, there is no thought of discriminating that toward kings, parents, or teachers one should practice patience, but toward others one may cause harm.
Bodhisattvas practice patience not because of repaying kindness, seeking fame and benefit, human sentiments, fear, or shame. Bodhisattvas should naturally practice such patience. If harmed by others, beaten, insulted, invaded, robbed, despised, or humiliated, their minds also do not waver. If a Bodhisattva occupies the position of a king, great minister, and so forth, and some lowly person curses or insults them, they do not hastily display authority, thinking: “Since I hold a noble position, according to the law I should reprimand and punish them.” Instead, they only think: “In the past, before the Buddha, the World-Honored One, I made the vast vow that toward all sentient beings I would rescue and help them, enabling them to attain unsurpassed Enlightenment. Now if I give rise to anger, I will immediately contradict my former vow.”
For example, a skilled physician makes this vow: “I will heal all the blind beings in the world.” If his own eyes are not clear, how could he heal anyone else? Likewise, if a Bodhisattva gives rise to anger himself while trying to remove the darkness of others, how can he save them? They do not see themselves as practicing patience, nor do they see the existence of patience, because their own nature is free from duality and distinction.
O Celestial King, this is called the way that great Bodhisattvas who cultivate and learn Prajñāpāramitā can fully comprehend the Pāramitā of Patience and Endurance.
O Celestial King, how is it that the great Bodhisattvas who cultivate and learn Prajñāpāramitā can fully comprehend the Pāramitā of Diligent Effort?
O Celestial King, you should know that if great Bodhisattvas cultivate and learn Prajñāpāramitā, they can practice the Pāramitā of Diligent Effort. This means that what has not yet been extinguished, they cause to be extinguished; what has not yet been crossed over, they cause to be crossed over; what has not yet been liberated, they cause to be liberated; what has not yet been pacified, they cause to be pacified; what has not yet been awakened, they cause to be awakened. When Bodhisattvas practice diligence in this way, there are evil Māras who create obstacles and say to the Bodhisattva:
“Good man, do not practice this conduct; you will only undergo useless hardship. Why? Because I myself in the past once practiced this conduct: causing what had not been extinguished to be extinguished, causing what had not been crossed over to be crossed over, causing what had not been liberated to be liberated, causing what had not been pacified to be pacified, and causing what had not been awakened to be awakened. I endured useless hardship, yet there was no true benefit at all. From ancient times until now, I have seen many Bodhisattvas cultivate this practice, and they all retreated. You should change your mind and practice the path of the Two Vehicles, taking the fruit of the Two Vehicles to attain your own liberation.”
After hearing this, the Bodhisattva immediately knows that it is an evil Māra and says: “Leave! My mind is firm like vajra; your mistaken words cannot make me retreat. If you insist on creating obstacles, you yourself will always have to endure suffering and toil.” Upon hearing these words, the Māra disappears.
If other Bodhisattvas who have not attained Prajñāpāramitā cultivate the five previous pāramitās for hundreds of thousands of eons, then when a Bodhisattva practices diligence in this way, they still cannot surpass them, much less those of the Two Vehicles. Thus, Bodhisattvas who cultivate Prajñāpāramitā and accomplish the Buddha Dharma cause all Māras to stay far away. Although practicing diligence, they are neither hurried nor slow, but they can generate the great, supreme vow:
“May I obtain a body like the Tathāgata, with a protuberance on the crown of the head and a white hair between the eyebrows. When the Buddha turns the Dharma wheel, may I do likewise.”
Just as pure gold adorned with precious jewels becomes beautiful, the diligence of Bodhisattvas is also like this: free from all impurities, meaning free from laziness, negligence, weariness, lack of self-awareness, and improper reflection. Through this, they can attain pure and supreme merit and wisdom as adornments; their bodies do not become weary, their minds do not become discouraged or lazy. All evil and unwholesome dharmas that obstruct the path are eliminated, and all practices that support the path toward Nirvāṇa are increased and developed. Not even the slightest evil arises, much less a great amount.
Suppose worlds as numerous as the sands of the Ganges throughout the ten directions are filled with great fires like the Avīci hell, and there is only one sentient being who can be led out beyond this world. For that one sentient being, the Bodhisattva would still bring them out from there, much less many sentient beings. These Bodhisattvas do not think: “Unsurpassed Bodhi is not easy to attain. A Bodhisattva’s practice is like extinguishing a fire on one’s head; one must pass through hundreds of thousands of billions of eons, and such a heavy burden is truly difficult to carry!” Instead, they only think:
“The Buddhas of the past and present all practiced this conduct and attained great Bodhi. I too am the same. Therefore, I should cultivate it myself. I would rather remain in hell for hundreds of thousands of eons to enable all sentient beings to be liberated than abandon them in order to quickly reach Nirvāṇa.”
When Bodhisattvas practice diligence in this way, their minds do not become arrogant, nor do they become inferior before others. They do not see the Dharma that performs the action or the action performed, because their own nature is free from all characteristics.
O Celestial King, this is called the way that great Bodhisattvas who cultivate and learn Prajñāpāramitā can fully comprehend the Pāramitā of Diligent Effort.
O Celestial King, how is it that the great Bodhisattvas who cultivate and learn Prajñāpāramitā can fully comprehend the Pāramitā of Meditative Concentration?
O Celestial King, you should know that if great Bodhisattvas cultivate and learn Prajñāpāramitā, they can practice the Pāramitā of Meditative Concentration. This means that Bodhisattvas deeply plant wholesome roots, practice many wondrous practices of the Mahāyāna life after life, associate closely with good spiritual friends, and are not born into impoverished or wrong-view families. They are often born among the noble lineages of Kṣatriyas, Brāhmaṇas, and so forth, have right faith in the Three Jewels, and increase wholesome Dharma. Because of wholesome roots from previous lives, they give rise to the thought:
“Sentient beings wander day and night through various realms, endlessly undergoing the suffering of saṃsāra, all because of craving and attachment.”
After thinking this, the Bodhisattva gives rise to a mind of weariness and renunciation, understanding that everything arises from false conceptual discrimination.
In the scriptures, the World-Honored One uses countless methods to explain: The faults of desire are like long swords, short spears, knives, snakes, bubbles, foam, filth, impurity, change, and impermanence. Why would a wise person become attached to such things?
After shaving hair and beard and leaving home to practice the path, one should not consider what has not been seen as seen, what has not been attained as attained, or what has not been realized as realized. One must listen to, uphold, and practice according to reality either the Conventional Truth or the Ultimate Truth, observing according to the Dharma. This is Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. One should leave behind noisy and chaotic environments, not care for reputation, nor seek respect, reverence, or offerings. Body and mind should diligently persevere and never abandon effort.
This mind of contemplation—what realm does it mostly enter? Is it wholesome, unwholesome, or neutral? If it enters an evil realm, it should immediately be stopped. If it enters a neutral realm, it should also be abandoned. If it enters a wholesome realm, one should immediately diligently strive to increase and develop superior wholesome roots.
In order to counteract evil and unwholesome dharmas, the thirty-seven factors of Bodhi are presented. Those evil and unwholesome things are greed, anger, and ignorance.
Greed has three levels: superior, intermediate, and inferior.
Superior greed: Upon hearing the name of a desirable object, the body feels comfortable and one wholeheartedly rejoices, without contemplating the faults of desire and without developing weariness. One investigates irrationally and has no sense of shame. A shameless person is like someone who goes alone somewhere, whose mind constantly thinks about objects of desire, continuously without ever temporarily resting, seeing only their beauty and not knowing their faults. Even when parents, teachers, and friends reprimand such greed for desire, the person feels no shame at all, and because of not understanding, they give rise to arguments. Such a person is called shameless. After death, such a person falls into evil destinies.
Intermediate greed: When separated from objects of desire, the desire mind does not arise.
Inferior greed: Merely speaking and laughing together causes desire to disappear.
Anger also has three levels:
Superior anger: When anger arises, the mind becomes confused, the eyes become blurred, or one creates the uninterrupted karma, slanders the true Dharma, or creates other grave offenses, even hundreds of thousands of times heavier than the five uninterrupted karmic offenses.
The middle-grade anger is caused by anger; therefore, although one creates evil deeds, one immediately gives rise to remorse.
The lower-grade anger is a mind without resentment; it only verbally criticizes, and then repents.
Ignorance also has three grades. One should understand correctly that, although one contemplates in this way and knows that all phenomena are like illusions, dreams, echoes, reflections, shadows, mirages, transformations, and magical creations, they are inverted and false, unreal. When external objects cease, the mind becomes tranquil and still; one does not perceive the agent of action or the object of action, because its own nature is far removed from all things.
O Celestial King, this is called the Great Bodhisattvas who cultivate and learn Prajñāpāramitā being able to fully understand Dhyāna-pāramitā.
O Celestial King, how can the Great Bodhisattvas who cultivate and learn Prajñāpāramitā fully understand Prajñāpāramitā?
Celestial King, you should know that if the Great Bodhisattvas cultivate and learn Prajñāpāramitā, they are able to practice Prajñāpāramitā. This means that the Bodhisattvas possess right wisdom and contemplate form, feeling, perception, formations, and consciousness, without seeing the arising of form, without seeing the gathering of form, and without seeing the cessation of form; feeling, perception, formations, and consciousness are likewise so. Why? Because their own nature is emptiness; they have no true reality, and exist only as false designations established through names. Yet while practicing Prajñāpāramitā and teaching sentient beings, they ultimately do not tell them that there is no karma and no result of karma. Although they know that all phenomena are like illusions, dreams, echoes, reflections, shadows, mirages, transformations, and magical creations, without self, sentient beings, a life continuum, arising, nurturing, growth, or a subject that transmigrates, they constantly proclaim the existence of karma and its results.
When Bodhisattvas practice Prajñāpāramitā in this way, the companions of Māra cannot find an opportunity to trouble them. Why? Because these Bodhisattvas associate with virtuous friends, accomplish the factors that aid the Bodhi path, abandon worldly phenomena, and joyfully praise the profound true Dharma of the Thus Come Ones. Among gods, Māra, Brahmā, śramaṇas, and brāhmaṇas, except for the Buddha’s true wisdom, none can compare. They do not perceive the agent of action or the object of action, because their own nature is completely free from all things.
O Celestial King, this is called the Great Bodhisattvas who cultivate and learn Prajñāpāramitā being able to fully understand Prajñāpāramitā.
O Celestial King, how can the Great Bodhisattvas who cultivate and learn Prajñāpāramitā fully understand the Pāramitā of skillful means?
Celestial King, you should know that if the Great Bodhisattvas cultivate and learn Prajñāpāramitā, they are able to practice the Pāramitā of skillful means. This means that through skillful means, the Bodhisattvas dedicate all virtues toward the unsurpassed enlightenment.
If they see beautiful worldly flowers and fruits, they always offer them to the Buddhas and Bodhisattvas. During the six periods of day and night, they never temporarily cease, and dedicate this superior virtue toward Bodhi, just as when they see flowers and fruits on trees.
If they hear in the Sūtras that the Thus Come One teaches profound Dharma meanings, they joyfully believe and accept them, delight in receiving, upholding, and reciting them, and explain them to others. They dedicate this wondrous virtue toward Bodhi.
If they see stūpas and images of the Thus Come One, they immediately offer various fragrances and flowers, and vow that sentient beings may leave behind the fragrance of broken precepts and attain the fragrance of pure precepts.
Just as the Buddhas sweep away dust and dirt from the ground, they vow that sentient beings may have dignified and orderly conduct, with flower canopies covering them; they vow that sentient beings may be free from agitation and enter the dwelling place of the Saṅgha; they vow that sentient beings may all enter Nirvāṇa and leave the dwelling place of the Saṅgha; they vow that sentient beings may escape the realm of Māra.
Seeing the gate of the Saṅgha open, they make the vow: “Using transcendent wisdom, I will open the unopened gate for sentient beings and cause them all to awaken and enter.” If they see the gate closed, they vow that sentient beings may close the gates of the three realms or the four evil paths.
If they are able to sit peacefully, they vow that sentient beings may sit upon the seat of Bodhi. If they lie on their right side, they vow that sentient beings may all realize Nirvāṇa. From sitting, lying down, and rising, they vow that sentient beings may leave behind all arising conditions of delusion.
When washing their feet, they vow that sentient beings may leave behind the dust and impurities of the earth.
When bowing to the Buddha and circumambulating a stūpa clockwise, they vow that sentient beings will all become Buddhas, receive respect from gods and humans, and not take joy in that respect.
If there are outsiders with wrong views who are difficult to teach, they think: “If I become their teacher, they will maintain arrogance and certainly refuse to believe. I should instead become their fellow student or disciple. Although I remain among their assembly, if my morality and learning surpass those of the outsiders, I can thereby subdue them. They will respect me as their teacher, and then my words will certainly be accepted. I will destroy false teachings, explain the true Dharma of Nirvāṇa, cause them to enter the pure teachings of the Thus Come One, advance in the pure practices of dhyāna and samādhi, attain superior spiritual powers, and cultivate all wondrous virtues.”
Seeing a person with strong sensual desire, they manifest as an exceptionally beautiful woman, causing that person to become captivated. In a brief moment, they display impermanence: the beauty changes, swells, decays, becomes foul-smelling and rotten, causing disgust, revulsion, and the arising of a mind of weariness and detachment. Afterwards, they return to their original form as a Bodhisattva image, and because of this, teach the profound essentials of Dharma, causing the person to generate the aspiration for unsurpassed enlightenment, practice the Great Vehicle path, and attain the unsurpassed result.
Seeing a person following the Great Vehicle who has distanced themselves from virtuous friends, although diligently practicing the teachings of the Two Vehicles, is unable to attain those fruits and has lost the benefits and happiness of the unsurpassed Great Vehicle, they observe that person’s faculties and teach them the Great Vehicle, causing them to turn their mind back and enter the unsurpassed path.
Those who have not generated the aspiration are guided to generate it. Those who have already generated the aspiration are encouraged to make it firm. Seeing someone who upholds precepts but has committed a minor offense, and who cannot explain and repent of it, becoming fearful, sorrowful, and discouraged, thereby unable to advance in the superior path, they teach the Dharma to that person, enabling them to quickly repent and eliminate the offense, free their mind from sorrow, and continue cultivating the superior path of practice.
These assemblies of Bodhisattvas have few desires, are content, and exclusively seek the joy of Dharma. For sentient beings, they explain the offerings to the Thus Come One. Through this, they immediately accomplish the six Pāramitās:
Teaching Dharma as an offering is the Dāna-pāramitā.
Actions that do not contradict one’s words are the Śīla-pāramitā.
The inability of heavenly Māras to disturb them is the Kṣānti-pāramitā.
A continuous mind that does not know weariness is the Vīrya-pāramitā.
Single-minded concentration without attending to other objects is the Dhyāna-pāramitā.
Teaching Dharma as an offering while being free from self and what belongs to self is the Prajñāpāramitā; they do not perceive the agent of action or the object of action, because their own nature is completely free from all things.
O Celestial King, this is called the Great Bodhisattvas who cultivate and learn Prajñāpāramitā being able to fully understand the Pāramitā of skillful means.
O Celestial King, how can the Great Bodhisattvas who cultivate and learn Prajñāpāramitā fully understand the Pāramitā of wondrous vows?
Celestial King, you should know that if Great Bodhisattvas cultivate and learn Prajñāpāramitā, they are able to practice the Pāramitā of wondrous vows. This means that the vows of Bodhisattvas are not for obtaining worldly pleasures and happiness, nor are they for themselves to seek escape from the three realms, practice the path of the Two Vehicles, and attain peaceful Nirvāṇa. Instead, they vow that all sentient beings will enter the realm of non-remainder Parinirvāṇa, and only afterward will their own bodies attain perfect enlightenment.
Those who have not generated the aspiration are taught and caused to generate it. Those who have generated it are caused to cultivate the great practices. Those who have cultivated the great practices are caused to attain Bodhi. Those who attain Bodhi are encouraged to teach the Dharma, continuing in succession until after entering Nirvāṇa, when beautiful seven treasures are used to build stupas, enshrine relics, and establish offerings, enabling limitless beings to obtain immeasurable merit.
They further make the vow: All worlds in which Buddhas attain perfect enlightenment will be free from heavenly Māras and externalists who cause disturbances. They vow that through their own wisdom they will generate unsurpassed aspiration, not relying on external conditions, and even after generating it, they will not regress.
They further vow: “I will always remain in the world, bringing about the accomplishment of sentient beings and enabling them to attain benefit and happiness. I vow that newly aspiring Bodhisattvas, upon hearing the Thus Come One teach profound Dharma, will understand and enter according to reality, without their minds becoming fearful. I vow that sentient beings will attain great wisdom, completely understand the boundless Buddha paths, boundless Buddha realms, and boundless great compassion, benefiting limitless sentient beings.”
These Bodhisattvas mostly vow to remain in impure lands rather than be born in pure realms. Why? It is like a patient who has just obtained a physician; if there is no illness, the physician has no use. When Bodhisattvas make such wondrous vows, they do not perceive the agent of action or the object of action, because their own nature is completely free from all things.
O Celestial King, this is called the Great Bodhisattvas who cultivate and learn Prajñāpāramitā being able to fully understand the Pāramitā of wondrous vows.
O Celestial King, how can the Great Bodhisattvas who cultivate and learn Prajñāpāramitā fully understand the Pāramitā of Power?
Celestial King, you should know that if the Great Bodhisattvas cultivate and learn Prajñāpāramitā, they are able to practice the Pāramitā of Power. This means that Bodhisattvas can subdue heavenly Māras, eliminate externalists, possess complete powers of merit and wisdom, cultivate all Buddha teachings, and directly know all Buddha realms.
Using spiritual powers, they can lift Jambudvīpa, the four-continent world, the great thousand-world system, or even limitless worlds in the ten directions as numerous as grains of sand in the Ganges River with the tip of a hair, then place them back in their original locations without causing any damage.
Or, using spiritual powers, they can take various treasures from within empty space and give them as offerings to sentient beings. They can hear and uphold all Dharma teachings spoken by Buddhas throughout limitless, boundless worlds in the ten directions. They do not perceive the agent of action or the object of action; there is no two and no distinction, because their own nature is far removed from all characteristics.
O Celestial King, that is what is called the Great Bodhisattvas who cultivate and study Prajñāpāramitā being able to penetrate the Perfection of Power.
O Celestial King, how are the Great Bodhisattvas who cultivate and study Prajñāpāramitā able to penetrate the Perfection of Wisdom?
Celestial King, you should know that if the Great Bodhisattvas cultivate and study Prajñāpāramitā, they can practice the Perfection of Wisdom. This means that the Bodhisattvas contemplate that the five aggregates arise but do not truly arise, cease but do not truly cease; they contemplate that the five aggregates are ultimately empty, without self, sentient beings, life continuum, arising, nurturing, growing, or a subject of transmigration. Ordinary beings are deluded, inverted, falsely grasping, not knowing according to reality that the aggregates are not the self, not knowing according to reality that the self is not the aggregates, and that within the self there are no aggregates. Therefore, birth and death continue through the paths of samsaric existence like a circle of fire being whirled around. Ignorant ordinary beings falsely cling to existence, but all dharmas are originally empty in their own nature, unborn and undying. When conditions come together it is called birth; when conditions disperse it is called cessation. In truth there is no birth or cessation. Since their nature is not nonexistence, one cannot say they are born; since their nature is not existence, one cannot say they cease. These Bodhisattvas are completely penetrating of all objects, with no dharma that they do not understand. Practicing this Perfection of Wisdom, they cannot be obstructed by the Two Vehicles or by external paths. With wisdom they contemplate and understand everything from the moment they first arouse the mind of enlightenment until Nirvāṇa. They can use one dharma to know all objects, and realize that all objects are not separate from one dharma. Why? Because suchness is one. Therefore, when these Bodhisattvas cultivate this wisdom, they do not perceive the cultivator and the dharma being cultivated as two or different, because their own nature is far removed from all distinctions.
O Celestial King, that is what is called the Great Bodhisattvas who cultivate and study Prajñāpāramitā being able to penetrate the Perfection of Wisdom. This is called the Bodhisattvas cultivating one dharma and being able to penetrate all dharmas.