THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Assembly Ten
VOLUME 578
THE CHAPTER ON THE MEANING AND PRINCIPLE OF PRAJÑĀ
Thus have I heard:
At one time, the Bhagavān, the One who had perfectly accomplished all kinds of rare and supreme virtues, who had attained the equality of wisdom of the Tathāgatas, whose mind remained firmly abiding like vajra, who had completely attained all the precious consecration crowns of the Tathāgatas, who had transcended the three realms, who had completely attained all the vajra wisdoms of the Tathāgatas, who observed all things freely and universally, who had perfected all wondrous wisdom seals, who determined all dharmas of the Tathāgatas, who had fully realized all equality seals, whose nature was completely quiescent like that of the Tathāgatas, who had beautifully accomplished all tasks that needed to be done, who could fully satisfy all wholesome wishes of sentient beings, who skillfully maintained conduct, speech, and mind that illuminated all things without interruption and equally throughout the three times. The Tathāgatas are unmoving, indestructible, and like vajra.
The Bhagavān dwelled in the palace of the Heaven of Free Enjoyment of Others’ Emanations at the summit of the Desire Realm. It was a place where all Tathāgatas commonly resided and which they all praised as a beautiful and precious palace. This palace was made of priceless jewels and adorned with various rare pearls; countless colors intermingled and emitted brilliant radiance. Precious bells and golden chimes hung everywhere, and gentle winds caused them to produce harmonious and pleasing sounds. The place was also decorated with various adornments such as embroidered canopies, silk banners, flower banners, five-colored silk fly-whisks, jeweled necklaces, and crescent-shaped ornaments beloved by gods and sages.
The Bhagavān dwelled there together with eighty billion great bodhisattvas. All of them possessed dhāraṇī gateways and samādhi gateways, unobstructed eloquence, and such immeasurable virtues that even if praised for many eons, they could not be exhausted. Their names were: Great Bodhisattva Vajrapāṇi, Great Bodhisattva Avalokiteśvara, Great Bodhisattva Ākāśagarbha, Great Bodhisattva Vajrabhūti, Great Bodhisattva Mañjuśrī, Great Bodhisattva Mahākāśagarbha, Great Bodhisattva Turning the Dharma Wheel Immediately Upon Generating the Mind, and Great Bodhisattva Subduing All Demonic Enemies. These leaders were surrounded by eighty thousand assemblies of great bodhisattvas. They expounded teachings that were wholesome at the beginning, middle, and end, with skillful words and meanings, pure, complete, and immaculate in their conduct of brahmacharya.
At that time, for the bodhisattvas, the World-Honored One expounded the extremely pure Prajñā Dharma Gate, the profound and wondrous meaning and principle surpassing all other dharmas. This Dharma Gate is precisely the meaning of the bodhisattva.
What is the meaning of the bodhisattva?
The extremely blissful purity is the meaning of the bodhisattva. The purity resulting from the permanent elimination of views and attachments is the meaning of the bodhisattva. The wondrous, pure delight is the meaning of the bodhisattva. The purity resulting from the permanent elimination of craving is the meaning of the bodhisattva. The transcendent purity beyond the womb is the meaning of the bodhisattva. Pure adornments of virtue are the meaning of the bodhisattva. The supremely excellent and pure mind is the meaning of the bodhisattva. Attaining great pure radiance is the meaning of the bodhisattva. The completely peaceful and blissful pure body is the meaning of the bodhisattva. The completely peaceful and blissful pure speech is the meaning of the bodhisattva. The completely peaceful and blissful pure mind is the meaning of the bodhisattva.
The peaceful and pure cessation of the aggregate of form is the meaning of the bodhisattva; the peaceful and pure cessation of the aggregates of feeling, perception, formations, and consciousness is the meaning of the bodhisattva.
The completely peaceful and pure cessation of the eye sense-base is the meaning of the bodhisattva; the peaceful and pure cessation of the ear, nose, tongue, body, and mind sense-bases is the meaning of the bodhisattva.
The peaceful and pure cessation of the form sense-object is the meaning of the bodhisattva; the peaceful and pure cessation of sound, smell, taste, touch, and dharma sense-objects is the meaning of the bodhisattva.
The peaceful and pure cessation of the eye element is the meaning of the bodhisattva; the peaceful and pure cessation of the ear, nose, tongue, body, and mind elements is the meaning of the bodhisattva.
The peaceful and pure cessation of the form element is the meaning of the bodhisattva; the peaceful and pure cessation of sound, smell, taste, touch, and dharma elements is the meaning of the bodhisattva.
The peaceful and pure cessation of the eye-consciousness element is the meaning of the bodhisattva; the peaceful and pure cessation of the ear-, nose-, tongue-, body-, and mind-consciousness elements is the meaning of the bodhisattva.
The peaceful and pure cessation of eye contact is the meaning of the bodhisattva; the peaceful and pure cessation of ear, nose, tongue, body, and mind contact is the meaning of the bodhisattva.
The feelings arising conditioned by eye contact that are peacefully and purely ceased are the meaning of the bodhisattva; the feelings arising conditioned by ear, nose, tongue, body, and mind contact that are peacefully and purely ceased are the meaning of the bodhisattva.
The peaceful and pure cessation of the earth element is the meaning of the bodhisattva; the peaceful and pure cessation of the water, fire, wind, space, and consciousness elements is the meaning of the bodhisattva.
The peaceful and pure cessation of the noble truth of suffering is the meaning of the bodhisattva; the peaceful and pure cessation of the noble truths concerning the cause of suffering, the cessation of suffering, and the path to the cessation of suffering is the meaning of the bodhisattva.
The peaceful and pure cessation of causes and conditions is the meaning of the bodhisattva; the peaceful and pure cessation of the uninterrupted condition, object condition, and dominant condition is the meaning of the bodhisattva.
The peaceful and pure cessation of ignorance is the meaning of the bodhisattva; the peaceful and pure cessation of formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, grasping, existence, birth, aging, and death is the meaning of the bodhisattva.
The peaceful and pure cessation of the perfection of generosity is the meaning of the bodhisattva; the peaceful and pure cessation of the perfections of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā is the meaning of the bodhisattva.
The peaceful and pure cessation of suchness is the meaning of the bodhisattva; the peaceful and pure cessation of the Dharma realm, Dharma nature, the non-delusive nature, the unchanging nature, the equality nature, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm is the meaning of the bodhisattva.
The peaceful and pure cessation of the four meditative absorptions is the meaning of the bodhisattva; the peaceful and pure cessation of the four immeasurables and the four formless absorptions is the meaning of the bodhisattva.
The peaceful and pure cessation of the four foundations of mindfulness is the meaning of the bodhisattva; the peaceful and pure cessation of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, and eightfold noble path is the meaning of the bodhisattva.
The peaceful and pure cessation of the liberation gate of emptiness is the meaning of the bodhisattva; the peaceful and pure cessation of the liberation gates of signlessness and wishlessness is the meaning of the bodhisattva.
The peaceful and pure cessation of the eight liberations is the meaning of the bodhisattva; the peaceful and pure cessation of the eight spheres of mastery, nine successive concentrations, and ten universal bases is the meaning of the bodhisattva.
The peaceful and pure cessation of the Stage of Joy is the meaning of the bodhisattva; the peaceful and pure cessation of the Stage of Stainlessness, Stage of Radiance, Stage of Blazing Wisdom, Stage of Difficult Conquest, Stage of Manifestation, Stage of Far-Reaching Practice, Stage of Immovability, Stage of Excellent Wisdom, and Stage of Dharma Cloud is the meaning of the bodhisattva.
The peaceful and pure cessation of the Stage of Pure Observation is the meaning of the bodhisattva; the peaceful and pure cessation of the stages of Seed Nature, Eighth, Complete Vision, Thinness, Freedom from Desire, Accomplished, Solitary Enlightened One, Bodhisattva, and Tathāgata is the meaning of the bodhisattva.
The peaceful and pure cessation of all dhāraṇī Dharma Gates is the meaning of the bodhisattva; the peaceful and pure cessation of all samādhi Dharma Gates is the meaning of the bodhisattva.
The peaceful and pure cessation of the five kinds of eyes is the meaning of the bodhisattva; the peaceful and pure cessation of the six supernatural powers is the meaning of the bodhisattva.
The peaceful and pure cessation of the ten powers of the Tathāgata is the meaning of the bodhisattva; the peaceful and pure cessation of the four kinds of fearlessness, the four forms of unobstructed knowledge, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha is the meaning of the bodhisattva.
The peaceful and pure cessation of the thirty-two marks of excellence is the meaning of the bodhisattva; the peaceful and pure cessation of the eighty secondary characteristics is the meaning of the bodhisattva.
The peaceful and pure cessation of the quality of never forgetting is the meaning of the bodhisattva; the peaceful and pure cessation of the constant nature of equanimity is the meaning of the bodhisattva.
The peaceful and pure cessation of the wisdom of all aspects, the wisdom of paths, and the wisdom of all modes is the meaning of the bodhisattva; the peaceful and pure cessation of all practices of great bodhisattvas is the meaning of the bodhisattva.
The peaceful and pure cessation of the unsurpassed enlightenment fruit is the meaning of the bodhisattva; the peaceful and pure cessation of all dharmas of ordinary beings is the meaning of the bodhisattva.
The peaceful and pure cessation of all dharmas of stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathāgatas is the meaning of the bodhisattva.
The peaceful and pure cessation of all wholesome and unwholesome dharmas is the meaning of the bodhisattva.
The peaceful and pure cessation of all conditioned and unconditioned, contaminated and uncontaminated, compounded and uncompounded, worldly and supramundane dharmas is the meaning of the bodhisattva.
Why is this so? Because the self-nature of all dharmas is empty, their self-nature is therefore apart from them. Because they are apart, their self-nature is quiescent. Because they are quiescent, their self-nature is pure. Because they are pure, Prajñāpāramitā is ultimately pure. Thus one should know that Prajñāpāramitā is the meaning of the bodhisattva. All assemblies of bodhisattvas should cultivate and study this Dharma.
After expounding the Prajñā pure meaning-and-principle Dharma Gate as the meaning of the bodhisattva, the Buddha said to Bodhisattva Vajrapāṇi:
If there is anyone who hears this profound and wondrous Prajñā pure meaning-and-principle Dharma Gate surpassing all dharmas, and who has faith in it and upholds it, then until the time they sit upon the wondrous Bodhi seat, all obstacles will be unable to defile that person. That is, although afflictive obstacles, karmic obstacles, and retributive obstacles may have accumulated in great abundance, they cannot defile that person. Even though they commit extremely grave evil deeds, these can easily be eliminated and they will not fall into evil destinies. If they can uphold it daily, diligently recite it without interruption, and contemplate it according to reason, then in this very life that person will certainly attain vajra samādhi, possess equality toward all dharmas, attain freedom with respect to all dharmas, constantly enjoy all supreme pleasures, pass through sixteen lives as a great bodhisattva, certainly attain the vajra nature of the Tathāgata, and quickly realize the unsurpassed enlightenment.
At that time, the World-Honored One again relied upon the universally illuminating characteristic of the Tathāgata and, for the sake of the bodhisattvas, expounded the Prajñāpāramitā whose Dharma nature is quiescent, the profound meaning and principle of all Tathāgatas, in order to reveal Equal Enlightenment:
Because great Bodhi is firm and indestructible like vajra, Equal Enlightenment is revealed through the equality of vajra.
Because great Bodhi has only one meaning, Equal Enlightenment is revealed through the equality of meaning.
Because great Bodhi has a pure self-nature, Equal Enlightenment is revealed through the equality of Dharma.
Because great Bodhi is without discrimination toward all dharmas, Equal Enlightenment is revealed through the equality of all dharmas.
After speaking the Prajñā Dharma with the quiescent Dharma-nature meaning and principle to reveal the gateway of Equal Enlightenment, the Buddha said to Bodhisattva Vajrapāṇi:
If there is anyone who hears these four ways of revealing Equal Enlightenment through this Prajñā meaning-and-principle Dharma, and who believes, understands, upholds, recites, and practices it, then until they attain the wondrous Bodhi seat, although they may create all extremely grave evil karma, they can transcend all evil destinies and quickly realize the unsurpassed enlightenment.
At that time, the World-Honored One relied upon the Tathāgata’s characteristic of the Silent Sage, which subdues all evil dharmas, to teach the bodhisattvas the Prajñāpāramitā, the supreme Dharma Gate encompassing all dharmas with the nature of equality and profound meaning and principle. That is:
Because the nature of craving is non-discursive, the nature of hatred is also non-discursive.
Because the nature of hatred is non-discursive, the nature of ignorance is also non-discursive.
Because the nature of ignorance is non-discursive, the nature of doubt is also non-discursive.
Because the nature of doubt is non-discursive, the nature of all wrong views is also non-discursive.
Because the nature of all wrong views is non-discursive, the nature of arrogance is also non-discursive.
Because the nature of arrogance is non-discursive, the nature of bondage is also non-discursive.
Because the nature of bondage is non-discursive, the nature of defilements and afflictions is also non-discursive.
Because the nature of defilements and afflictions is non-discursive, the nature of evil karma is also non-discursive.
Because the nature of evil karma is non-discursive, the nature of karmic results is also non-discursive.
Because the nature of karmic results is non-discursive, the nature of all contaminated phenomena is also non-discursive.
Because the nature of all contaminated phenomena is non-discursive, the nature of all pure phenomena is also non-discursive.
Because the nature of all pure phenomena is non-discursive, the nature of all phenomena is also non-discursive.
Because the nature of all phenomena is non-discursive, one should know that Prajñāpāramitā is also non-discursive.
After explaining the profound, supreme, and subduing-the-evil-doings method of Prajñāpāramitā, the Buddha said to Bodhisattva Vajrapāṇi:
“If someone hears this profound Dharma-door of Prajñāpāramitā, believes and understands it, receives and upholds it, recites it, and practices it, then even if that person were to kill all sentient beings throughout the three realms, that person would not thereby fall into the hell realms, the realm of hungry ghosts, or the animal realm. Because that person is able to subdue all afflictions, secondary afflictions, and evil karma, they will always be born in fortunate realms, experience supreme happiness, cultivate the practices of the Great Bodhisattvas, and quickly attain the highest unsurpassed Enlightenment.”
At that time, the World-Honored One again used the special pure aspect of the Tathāgata to explain to the Bodhisattvas the Prajñāpāramitā as the profound pure Dharma-door of meaning, possessing the seal of wondrous wisdom, by which one can freely contemplate the equality-nature of all phenomena, namely:
Because all existing forms of craving inherently possess purity and all-pervading illumination, they can purify the hatred of the world.
Because all hatred inherently possesses purity and all-pervading illumination, it can purify the ignorance of the world.
Because all ignorance inherently possesses purity and all-pervading illumination, it can purify the doubts of the world.
Because all doubts inherently possess purity and all-pervading illumination, they can purify the wrong views of the world.
Because all wrong views inherently possess purity and all-pervading illumination, they can purify the arrogance of the world.
Because all arrogance inherently possesses purity and all-pervading illumination, it can purify the bonds of fetters and afflictions in the world.
Because all bonds of fetters and afflictions inherently possess purity and all-pervading illumination, they can purify the impurities of the world.
Because all impurities inherently possess purity and all-pervading illumination, they can purify the evil phenomena of the world.
Because all evil phenomena inherently possess purity and all-pervading illumination, they can purify the birth and death of the world.
Because all birth and death inherently possess purity and all-pervading illumination, they can purify the phenomena of the world.
Because all phenomena inherently possess purity and all-pervading illumination, they can purify the sentient beings of the world.
Because all sentient beings inherently possess purity and all-pervading illumination, they can purify the omniscient wisdom of the world.
Because omniscient wisdom inherently possesses purity and all-pervading illumination, it can make the profound Prajñāpāramitā completely pure.
After explaining this pure Prajñāpāramitā teaching with the seal of equal wisdom, the Buddha said to Bodhisattva Vajrapāṇi:
“If someone hears this pure profound teaching of Prajñāpāramitā, believes and understands it, receives and upholds it, recites it, and practices it, then although dwelling among the heaps of dust-like and defiled afflictions of craving, hatred, and ignorance, that person will be like a lotus flower, not stained by any external faults or impurities. They will constantly cultivate the Bodhisattva practices and quickly attain the highest unsurpassed Enlightenment.”
At that time, the World-Honored One again relied upon the supreme sovereign aspect over all three realms to explain to the Bodhisattvas the Prajñāpāramitā as the profound Dharma-door of the wisdom treasury, the harmonious and consecrating empowerment of all Tathāgatas, namely:
By giving the worldly position of consecration, one obtains the position of Dharma King throughout the three realms.
By giving the meaning of the unsurpassed worldly-transcending Dharma, one fulfills all wishes.
By giving the unsurpassed worldly-transcending Dharma, one attains mastery over all phenomena.
By giving worldly wealth and food, one obtains all happiness of body, speech, and mind.
By giving all kinds of material and Dharma offerings, the Perfection of Giving is quickly fulfilled.
By upholding all kinds of precepts in complete purity, the Perfection of Pure Discipline is quickly fulfilled.
By cultivating patience and endurance toward all matters, the Perfection of Patience is quickly fulfilled.
By diligently practicing at all times, one can cause the Perfection of Diligence to be quickly fulfilled.
By practicing meditation in all circumstances, one causes the Perfection of Meditative Concentration to be quickly fulfilled.
By constantly cultivating wondrous wisdom toward all phenomena, one causes the Perfection of Prajñā to be quickly fulfilled.
After explaining the consecrating Prajñā teaching, the profound Dharma-door of the Wisdom Treasury, the Buddha said to Bodhisattva Vajrapāṇi:
“If someone hears this profound Dharma-door of the Wisdom Treasury consecration, believes and understands it, receives and upholds it, recites it, and practices it, then they will quickly complete all Bodhisattva practices and swiftly attain the highest unsurpassed Enlightenment.”
At that time, the World-Honored One again relied upon the aspect of holding all secret Dharma-doors of the Buddha and the wisdom seals of all Tathāgatas to explain to the Bodhisattvas the profound Vajra Dharma-door of Prajñāpāramitā, possessing the wisdom seal held by all Tathāgatas, namely:
If one fully preserves the vajra body seal of all Tathāgatas, one will realize the Dharma-body of all Tathāgatas.
If one fully preserves the vajra speech seal of all Tathāgatas, one will attain mastery over all phenomena.
If one fully preserves the vajra mind seal of all Tathāgatas, one will attain mastery over all levels of concentration.
If one fully preserves the vajra wisdom seal of all Tathāgatas, one can attain the supreme wondrous body, speech, and mind, unshakable and indestructible, like vajra.
After explaining the Vajra Prajñā profound teaching with the wisdom seal of the Tathāgata, the Buddha said to Bodhisattva Vajrapāṇi:
“If someone hears this profound Vajra teaching with the wisdom seal, believes and understands it, receives and upholds it, recites it, and practices it, then they can accomplish all activities and constantly harmonize with all supreme endeavors. All superior wisdom and superior merit that they wish to cultivate and attain will quickly be perfected; they will attain the supreme purity of body, speech, and mind, indestructible by phenomena like vajra, and quickly attain the highest unsurpassed Enlightenment.”
At that time, the World-Honored One relied upon the Tathāgata’s aspect of all phenomena being free from conceptual elaboration to explain to the Bodhisattvas the Prajñāpāramitā, the profound Dharma-door of the Wheel of Turning, namely:
All phenomena are empty, because they have no inherent nature.
All phenomena are without characteristics, because they are free from all characteristics.
All phenomena are without wishes, because there are no objects of aspiration.
All phenomena are separate and free, because there is no place of attachment.
All phenomena are tranquil, because they are forever completely pacified.
All phenomena are impermanent, because their nature is always empty.
All phenomena are not happiness, because they cannot truly provide happiness.
All phenomena are without self, because they cannot attain independence.
All phenomena are impure, because they are free from the characteristics of purity.
All phenomena cannot be grasped, because their nature cannot be found.
All phenomena are inconceivable, because their nature does not truly exist.
All phenomena do not truly exist, because they are merely designated through the combination of causes and conditions.
All phenomena are non-discursive, because their inherent nature is tranquil and free from words.
All phenomena have a pure nature, because the profound Prajñāpāramitā has an inherently pure nature.
After explaining this Prajñā teaching of the Turning Wheel, free from all conceptual elaborations, those who believe and understand it, receive and uphold it, recite it, and practice it will attain unobstructed wisdom regarding all phenomena and quickly attain the highest unsurpassed Enlightenment.
At that time, the World-Honored One again relied upon the aspect of the turning and subduing power of all Tathāgatas to explain to the Bodhisattvas the profound Prajñāpāramitā teaching of the equal nature, universally turning throughout, namely:
Entering the equality-nature of vajra, because one can enter the wheel of the nature of all Tathāgatas.
Entering the equality-nature of meaning, because one can enter the wheel of the nature of all Bodhisattvas.
Entering the equality-nature of Dharma, because one can enter the wheel of the nature of all phenomena.
Entering the equality-nature of aggregates, because one can enter the wheel of the nature of all aggregates.
Entering the equality-nature of sense bases, because one can enter the wheel of the nature of all sense bases.
Entering the equality-nature of elements, because one can enter the wheel of the nature of all elements.
Entering the equality-nature of truth, because one can enter the wheel of the nature of all truths.
Entering the equality-nature of dependent origination, because one can enter the wheel of the nature of all dependent origination.
Entering the equality-nature of treasures, because one can enter the wheel of the nature of all treasures.
Enter into the equality of the nature of food, because one can enter into the wheel of the nature of all food.
Enter into the equality of the nature of wholesome dharmas, because one can enter into the wheel of the nature of all wholesome dharmas.
Enter into the equality of the nature of unwholesome dharmas, because one can enter into the wheel of the nature of all unwholesome dharmas.
Enter into the equality of the nature of indeterminate dharmas, because one can enter into the wheel of the nature of all indeterminate dharmas.
Enter into the equality of the nature of neutral dharmas, because one can enter into the wheel of the nature of all neutral dharmas.
Enter into the equality of the nature of conditioned, tainted dharmas, because one can enter into the wheel of the nature of all conditioned, tainted dharmas.
Enter into the equality of the nature of untainted dharmas, because one can enter into the wheel of the nature of all untainted dharmas.
Enter into the equality of the nature of conditioned dharmas, because one can enter into the wheel of the nature of all conditioned dharmas.
Enter into the equality of the nature of unconditioned dharmas, because one can enter into the wheel of the nature of all unconditioned dharmas.
Enter into the equality of the nature of worldly dharmas, because one can enter into the wheel of the nature of all worldly dharmas.
Enter into the equality of the nature of supramundane dharmas, because one can enter into the wheel of the nature of all supramundane dharmas.
Enter into the equality of the nature of the dharmas of sentient beings, because one can enter into the wheel of the nature of all dharmas of sentient beings.
Enter into the equality of the nature of the dharmas of Śrāvakas, because one can enter into the wheel of the nature of all dharmas of Śrāvakas.
Enter into the equality of the nature of the dharmas of Pratyekabuddhas, because one can enter into the wheel of the nature of all dharmas of Pratyekabuddhas.
Enter into the equality of the nature of the dharmas of Bodhisattvas, because one can enter into the wheel of the nature of all dharmas of Bodhisattvas.
Enter into the equality of the nature of the dharmas of Tathāgatas, because one can enter into the wheel of the nature of all dharmas of Tathāgatas.
Enter into the equality of the nature of the dharmas of living beings, because one can enter into the wheel of the nature of all dharmas of living beings.
Enter into the equality of the nature of all, because one can enter into the wheel of the nature of all.
After speaking of the Prajñāpāramitā Dharma as having this all-pervasive, profound, wondrous meaning of equality of nature and turning of the wheel, the Buddha said to the Bodhisattva Vajradhara:
If anyone hears this Dharma-gate of the profound, wondrous meaning of equality of nature and turning of the wheel, and believes, understands, receives, maintains, recites, and cultivates it, then they will be able to fully awaken to all equal natures and quickly attain the supreme Enlightenment.
At that time, the World-Honored One again relied upon the true characteristics of the field of merit that receives offerings from all beings to teach the Bodhisattvas the Prajñāpāramitā, the unsurpassed profound Dharma-gate of wondrous meaning, in which all are offerings, namely:
Generating the aspiration to seek the supreme Enlightenment in order to make extensive offerings to all Tathāgatas.
Maintaining the true Dharma in order to make extensive offerings to all Tathāgatas.
Cultivating all pāramitās in order to make extensive offerings to all Tathāgatas.
Cultivating all factors of Bodhi in order to make extensive offerings to all Tathāgatas.
Cultivating all dhāraṇīs and samādhis in order to make extensive offerings to all Tathāgatas.
Cultivating all five kinds of eyes and the six supernatural powers in order to make extensive offerings to all Tathāgatas.
Cultivating all meditative absorptions and liberations in order to make extensive offerings to all Tathāgatas.
Cultivating all Loving-kindness, Compassion, Joy, and Equanimity in order to make extensive offerings to all Tathāgatas.
Cultivating all the unique qualities of the Buddha in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether permanent or impermanent, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether pleasant or painful, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether self or non-self, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether pure or impure, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether empty or existent, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether possessing characteristics or without characteristics, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether with aspirations or without aspirations, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether separated or not separated, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Observing that all dharmas, whether quiescent or not quiescent, cannot be grasped, in order to make extensive offerings to all Tathāgatas.
Writing down, listening to, receiving, maintaining, reciting, contemplating, and cultivating the profound Prajñāpāramitā, explaining it extensively for all sentient beings, whether making offerings oneself or transferring it to others to make extensive offerings to all Tathāgatas.
After speaking this unsurpassed, profound, true Dharma-gate of wondrous meaning of offerings, the Buddha said to the Bodhisattva Vajradhara:
If anyone hears such a Dharma-gate of the Prajñā wondrous meaning, unsurpassed and true offerings, and believes, understands, receives, maintains, recites, and cultivates it, then they will quickly perfect all the practices of a Bodhisattva and swiftly attain the supreme Enlightenment.
At that time, the World-Honored One again relied upon the characteristic of the Tathāgata’s skillful pacification of all to teach the Bodhisattvas the Prajñāpāramitā, the profound Dharma-gate of the wondrous meaning of the treasury of wisdom, which preserves wisdom and pacifies sentient beings, namely:
All sentient beings have the nature of equality, which is the equal nature of anger.
All sentient beings have the nature of pacification, which is the pacifying nature of anger.
All sentient beings have the nature of the true Dharma, which is the true Dharma nature of anger.
All sentient beings have the nature of suchness, which is the suchness nature of anger.
All sentient beings have the nature of the Dharma realm, which is the Dharma realm nature of anger.
All sentient beings have the nature of separation from arising, which is the nature of separation from arising of anger.
All sentient beings have the nature of ultimate reality, which is the ultimate reality nature of anger.
All sentient beings have the nature of emptiness, which is the empty nature of anger.
All sentient beings have the nature of signlessness, which is the signless nature of anger.
All sentient beings have the nature of wishlessness, which is the wishless nature of anger.
All sentient beings have the nature of being apart, which is the nature of being apart from anger.
All sentient beings have the nature of quiescence, which is the quiescent nature of anger.
All sentient beings have the nature of being unable to be grasped, which is the nature of anger that cannot be grasped.
All sentient beings have the nature of non-possession, which is the non-possessing nature of anger.
All sentient beings have the nature of being inconceivable, which is the inconceivable nature of anger.
All sentient beings have the nature of non-conceptual elaboration, which is the non-conceptual elaboration nature of anger.
All sentient beings have the nature like vajra, which is the vajra-like nature of anger.
Why is this so? The true pacifying nature of all sentient beings is itself the supreme Enlightenment, and is also the Prajñāpāramitā, and is also the Omniscient Wisdom of all Buddhas.
After explaining this profound Dharma-gate of the treasury of wisdom that can skillfully pacify in this way, the Buddha said to the Bodhisattva Vajradhara:
Those who hear this Dharma-gate of the Prajñā treasury of wisdom that skillfully pacifies, and believe, understand, receive, maintain, recite, and cultivate it, will be able to pacify their own faults of anger, and will also be able to pacify all sentient beings; they will always be born in fortunate realms, enjoy wondrous pleasures, give rise to loving-kindness and compassion toward enemies in this very life, skillfully cultivate the practices of Bodhisattvas, and quickly attain the supreme Enlightenment.
At that time, the World-Honored One again relied upon the characteristic of the Tathāgata’s skillful establishment of the equality of Dharma to teach the Bodhisattvas the Prajñāpāramitā, the supreme profound Dharma-gate of wondrous meaning that encompasses the nature of all dharmas, namely:
Because all sentient beings have the nature of equality, the profound Prajñāpāramitā also has the nature of equality.
Because all phenomena have the nature of equality, the profound Prajñāpāramitā also has the nature of equality.
Because all sentient beings have the nature of being tamed, the profound Prajñāpāramitā also has the nature of being tamed.
Because all phenomena have the nature of being tamed, the profound Prajñāpāramitā also has the nature of being tamed.
Because all sentient beings possess true meaning, the profound Prajñāpāramitā also possesses true meaning.
Because all phenomena possess true meaning, the profound Prajñāpāramitā also possesses true meaning.
Because all sentient beings are thusness itself, the profound Prajñāpāramitā is also thusness itself.
Because all phenomena are thusness itself, the profound Prajñāpāramitā is also thusness itself.
Because all sentient beings are the Dharma realm itself, the profound Prajñāpāramitā is also the Dharma realm itself.
Because all phenomena are the Dharma realm itself, the profound Prajñāpāramitā is also the Dharma realm itself.
Because all sentient beings are the nature of Dharma itself, the profound Prajñāpāramitā is also the nature of Dharma itself.
Because all phenomena are the nature of Dharma itself, the profound Prajñāpāramitā is also the nature of Dharma itself.
Because all sentient beings are ultimate reality itself, the profound Prajñāpāramitā is also ultimate reality itself.
Because all phenomena are ultimate reality itself, the profound Prajñāpāramitā is also ultimate reality itself.
Because all sentient beings are inherently empty, the profound Prajñāpāramitā is also inherently empty.
Because all phenomena are inherently empty, the profound Prajñāpāramitā is also inherently empty.
Because all sentient beings are signless itself, the profound Prajñāpāramitā is also signless itself.
Because all phenomena are signless itself, the profound Prajñāpāramitā is also signless itself.
Because all sentient beings are wishless itself, the profound Prajñāpāramitā is also wishless itself.
Because all phenomena are wishless itself, the profound Prajñāpāramitā is also wishless itself.
Because all sentient beings are separation itself, the profound Prajñāpāramitā is also separation itself.
Because all phenomena are separation itself, the profound Prajñāpāramitā is also separation itself.
Because all sentient beings are quiescence itself, the profound Prajñāpāramitā is also quiescence itself.
Because all phenomena are quiescence itself, the profound Prajñāpāramitā is also quiescence itself.
Because all sentient beings cannot be grasped, the profound Prajñāpāramitā cannot be grasped.
Because all phenomena cannot be grasped, the profound Prajñāpāramitā cannot be grasped.
Because all sentient beings do not truly exist, the profound Prajñāpāramitā is without possession.
Because all phenomena do not truly exist, the profound Prajñāpāramitā is without possession.
Because all sentient beings are inconceivable, the profound Prajñāpāramitā is inconceivable.
Because all phenomena are inconceivable, the profound Prajñāpāramitā is inconceivable.
Because all sentient beings are free from conceptual elaboration, the profound Prajñāpāramitā is free from conceptual elaboration.
Because all phenomena are free from conceptual elaboration, the profound Prajñāpāramitā is free from conceptual elaboration.
Because all sentient beings have no limit, the profound Prajñāpāramitā has no limit.
Because all phenomena have no limit, the profound Prajñāpāramitā has no limit.
Because all sentient beings have functions of activity, the profound Prajñāpāramitā has functions of activity.
Because all phenomena have functions of activity, the profound Prajñāpāramitā has functions of activity.
After speaking such a profound supreme principle of Dharma, possessing the nature of equality, the Buddha said to the Bodhisattva Vajrapāṇi:
Anyone who hears this supreme equal principle of Prajñāpāramitā and has faith and understanding in it, upholds it, reads and recites it, and cultivates it will be able to penetrate the equal Dharma-nature of the profound Prajñāpāramitā, have a mind unobstructed toward all sentient beings, and quickly attain the unsurpassed state of Enlightenment.
At that time, the World-Honored One again relied upon the aspect of the Tathāgata’s holding all Dharma treasures and taught the Bodhisattvas the Prajñāpāramitā, the profound and vast principle of the Victorious Treasury Dharma-gate that encompasses all sentient beings, namely:
All sentient beings possess the Tathāgata treasury, manifested from the self-nature of Bodhisattva Samantabhadra.
All sentient beings possess the Vajra treasury, because they are moistened and infused by the Vajra treasury.
All sentient beings possess the True Dharma treasury, because all turn according to True Speech.
All sentient beings possess the Marvelous Action treasury, because all activities of cultivation rely upon it.
After teaching this profound principle of the Victorious Treasury that holds all sentient beings, the Buddha said to the Bodhisattva Vajrapāṇi:
If a person hears this vast and profound Prajñā principle of the Victorious Treasury Dharma-gate and has faith and understanding in it, upholds it, reads and recites it, and cultivates it, then they will be able to penetrate the Dharma-nature of the Victorious Treasury and quickly attain the unsurpassed state of Enlightenment.
At that time, the World-Honored One again relied upon the aspect of the Tathāgata’s ultimate boundlessness and taught the Bodhisattvas the Prajñāpāramitā, the Vajra equality Dharma-gate that ultimately holds the meaning of all Dharma, namely:
Because the profound Prajñāpāramitā is boundless, all Tathāgatas are also boundless.
Because the profound Prajñāpāramitā has no limits, all Tathāgatas also have no limits.
Because the profound Prajñāpāramitā has only one taste, all phenomena also have only one taste.
Because the profound Prajñāpāramitā is ultimate, all phenomena are also ultimate.
After speaking this Vajra principle of ultimate boundlessness, the Buddha said to the Bodhisattva Vajrapāṇi:
If a person hears this ultimate Vajra Prajñā principle and has faith and understanding in it, upholds it, reads and recites it, and cultivates it, then all obstructing phenomena will be destroyed. They will certainly obtain the Vajra offering nature of the Tathāgata and quickly attain the unsurpassed state of Enlightenment.
At that time, the World-Honored One again relied upon the all-pervading radiance of the Tathāgata and taught the Bodhisattvas the Prajñāpāramitā, the supreme profound principle Dharma-gate that attains the secret Dharma-nature of all Tathāgatas, attains the non-conceptual nature of all phenomena, and attains the Vajra supreme bliss possessing the Vajra mantra, with supreme stages of beginning, middle, and end, namely:
Because the great aspiration has developed to the utmost, the great bliss of the Mahābodhisattva is also perfected to the utmost.
Because great bliss is perfected to the utmost, the great awakening of the Mahābodhisattva and all Tathāgatas is also perfected.
Because the great awakening of all Tathāgatas is perfected, the subjugation of all great armies of Māras by the Mahābodhisattva is also perfected.
Because the Mahābodhisattva’s complete mastery throughout the three realms is perfected, rescuing sentient beings, bringing peace and benefit to sentient beings, and causing all sentient beings to be greatly joyful are also perfected.
Why is this so? Because even those of supreme wisdom who abide in saṃsāra continuously use incomparable Dharma to benefit sentient beings, rather than entering the peaceful extinction of Nirvāṇa.
Again, by using the skillful means of Prajñāpāramitā, supreme wisdom is established, all pure activities are skillfully completed, all realms are purified, and again desire is used? to continually and universally tame the world, until all realms are purified and naturally tamed.
Again, just as the lotus flower has beautiful form and color, is pure and clean, and is not contaminated by any defilement; likewise, this one uses defiled aspirations, and likewise uses aspirations to benefit the world, yet is not stained by any faults.
Again, the great aspiration is made pure, joyful, rich in resources, becoming master of the three realms, and constantly and firmly benefiting all sentient beings.
At that time, the Thus Come One immediately spoke the mantra:
Na mo bạc già phạt đế (1) bát thứ hoại, ba la nhị đa duệ (2) bạc để phiệt thát la duệ (3) yểm bả lý nhị đa cũ noa duệ (4) tát phược đát tha yết đa bả lý bố thị đa duệ (5) tát phược đát tha yết đa nô hoại đa nô hoại đa bật hoại đa duệ (6) đát diệt tha (7) bát thứ nhế bát thứ nhế (8) mạc ha bát thứ nhế (9) bát thứ hoại bà bà yết lệ (10) bát thứ hoại lộ ca yết lệ (11) án đà ca la tỳ đàm mạc nê (12) tất đệ (13) tô tất đệ (14) tất điện đô mạn bạc già phiệt để (15) tát phòng già tôn đạt lệ (16) bạt để phiệt thát lệ (17) bát thứ sa lý đa hát tất đế (18) tham ma thấp phược bà yết lệ (19) bột đà bột đà (20) tất đà tất đa (21) kiếm ba kiếm ba (22) thiết la thiết la (23) hạt la phược, hạt la phược (24) a yết xa, a yết xa (25) bạc già phiệt để (26) ma tỳ lạm bà (27) tá ha (28).
This mantra is taught by all the Buddhas of the three times, and all of them protect and uphold it. Whoever receives and maintains this mantra will have all obstacles destroyed; whatever they wish for will all be accomplished, and they will quickly attain the supreme state of Enlightenment.
At that time, the Tathāgata again spoke the mantra:
Namo Bhagavate (1) Pratyeka? Pāramitāyu (2) Tadyathā (3) Muni dhātake (4) Saṅkala hādhātake (5) Anuyakara hādhātake (6) Vimukti dhātake (7) Sādhanuyakara hādhātake (8) Vaiśramaṇa dhātake (9) Samantānupaliviśuddhānadhātake (10) Kuṇḍa saṅkala hādhātake (11) Sarva-karma-pariśuddhana dhātake (12) Svāhā (13).
{ Nạm mộ bạc già phiệt đế (1) bát thứ hoại ba la nhị đa du (2) đát điệt tha (3) mâu ni đạt kế (4) tăng yết lạc ha đạt kế (5) át nô yết lạc ha đạt kế (6) tỳ mục để, đạt kế (7) tát đà nô yết lạc ha đạt kế (8) phệ thất lạc mạc noa đạt kế (9) tham mạn đa nô bả lý phiệt thứ đát na đạt kế
(10) cũ noa tăng yết lạc ha đạt kế (11) tát phược ca la bả lý ba thứ na đạt kế (12) tá ha (13). }
This mantra is the mother of all Buddhas. Whoever is able to recite and uphold it will have all offenses eradicated, constantly encounter the Buddhas, attain the Knowledge of Former Abodes (the Illumination of Previous Lives), and quickly realize the supreme state of Enlightenment.
At that time, the Tathāgata again spoke the mantra:
Namo Bhagavate (1) Pratyeka? Pāramitāyu (2) Tadyathā (3) Śriye (4) Śriye (5) Śriye (6) Śriye (7) Svāhā (8).
( (1) bát thứ hoại ba la nhị đa du (2) đát điệt tha (3) thất lệ duệ (4) thất lệ duệ (5) thất lệ duệ (6) thất lệ duệ (7) tá ha (8). )
This mantra possesses complete and great power. Whoever receives and upholds it will have karmic obstacles eliminated; upon hearing the true Dharma, one will remember it all without forgetting, and quickly realize the supreme state of Enlightenment.
After reciting this mantra, the World-Honored One said to the Bodhisattva Vajra Holder:
If there are any sentient beings who, day and night, with sincere minds listen to, recite, and uphold without interruption the supreme Dharma gate of Prajñā-pāramitā, whose meaning and principles are profound, then all evil karmic obstacles will be eliminated, and all superior joys will constantly manifest before them. In this very life, they will attain the Vajra Great Bliss Non-Empty Mantra, completely accomplish the Vajra Mantra of all Tathāgatas, and before long attain the nature of the Tathāgata and the great Vajra grasp.
If there are sentient beings who have not planted wholesome roots and made great vows before many Buddhas, they cannot listen to, transcribe, recite, make offerings to, respectfully honor, contemplate, or cultivate this supreme Dharma gate of Prajñā-pāramitā, this profound doctrine and meaning. Only after planting wholesome roots and making great vows before many Buddhas can they hear even a single sentence or a single word of this supreme Dharma gate with its profound meaning; how much more so would they be able to recite and fully uphold it.
If there are sentient beings who have made offerings to, respected, honored, and praised eighty billion, a hundred billion Buddhas equal in number to the sands of the Ganges, only then can they fully hear this profound doctrine of Prajñā-pāramitā.
In any place where this sutra circulates, all devas, humans, and asuras will make offerings to it as they would make offerings to a Buddha stupa.
Whoever keeps this sutra on their body or in their hands will be worthy of prostrations from all immortals.
Any sentient being who upholds this sutra for many billions of eons will obtain the wisdom of recollecting past lives, will always diligently cultivate wholesome practices; evil demons and non-Buddhist paths cannot harm them. The Four Great Heavenly Kings and other celestial beings will always follow and protect them. Throughout their life, they will not suffer untimely death, nor unjust calamities and misfortunes. They will constantly be protected together by Buddhas and Bodhisattvas, causing wholesome qualities to increase and evils to be eliminated. At all times, according to their wishes, they will be reborn in Buddha realms, until they attain the fruit of Bodhi, never again falling into the evil paths.
Sentient beings who uphold this sutra will certainly obtain immeasurable and supreme merits.
Now I have only spoken briefly and generally in this way.
When the Bhagavān had finished expounding this sutra, the great Bodhisattvas such as Vajra Holder and the other celestial assemblies, having heard the Buddha’s teachings, were all greatly joyful, remembered them, and practiced accordingly.