Radiant Praise Prajñāpāramitā Sūtra
Chinese translation: During Jin Dynasty, by the Tripitaka Master Zhu Fahu.
VOLUME 1
Chapter 1: PRAISING THE LIGHT
Thus have I heard:
At one time, the Buddha traveled in the country of La-duyệt-kỳ and dwelt on Kỳ-xà-quật Mountain together with five thousand great monks of the Sangha. All of them were Arhats, their defilements exhausted, free from dust and impurities, having attained mastery, their minds peacefully liberated, their wisdom completely liberated, compassionate and harmonious. They were great guides who opened the way, their deeds completed, their cultivation perfected, having cast aside the burden, attained their own benefit, eliminated the suffering of the cycle of birth and death, and equally attained liberation. The only exception was one learner, the stream-enterer Tu-đà-hoàn, namely the Venerable Ānanda.
There were also five hundred monks, nuns, male lay disciples, and female lay disciples all present there, as well as the Great Bodhisattvas who had attained all dhāraṇīs, accomplished samādhi, practiced the conduct of emptiness, followed non-form, did not contemplate various vows, attained equal patience, countless dhāraṇīs, realized the five supernatural powers, spoke words of intelligence and quick understanding, without laziness, abandoned the mind attached to worldly gains, expounded the Dharma without seeking offerings, attained the profound wondrous Dharma, already attained liberation, no longer had fear, surpassed demonic obstacles, escaped all hindrances of the aggregates and coverings, explained causes and conditions, and the direction of their aspirations, diligently practicing vows and conduct for countless eons.
Their intention toward others was always to joyfully greet and inquire first, to stay away from creating enmity, to enter great assemblies with majestic dignity and without fear, to remember events of countless hundreds of millions of eons, and when speaking Dharma, to illuminate meanings such as illusions, mirages, the moon reflected in water, dreams, shadows, echoes, or images in mirrors. They were solitary and courageous, using subtle wisdom to know the arising of sentient beings’ minds, transcending discrimination, their hearts free from harm, diligent and patient, complete in vows and conduct, carefully observing those who would be liberated, with limitless vow-power receiving Buddha lands, constantly entering samādhi, seeing countless Buddha worlds, thoroughly understanding the matters to be asked of immeasurable Buddhas and World-Honored Ones, able to determine their coming and going among various places of different views, delighting themselves through concentration, and explaining hundreds of thousands of practices.
The Great Bodhisattvas whose virtues were like this were named Bodhisattva Bạt-đa-hòa, Bodhisattva La-lâu-na-kiệt, Bodhisattva Mahā Subhūti, Bodhisattva Na-la-đạt, Bodhisattva Kiều-nhật-đâu, Bodhisattva Hòa Luân Điều, Bodhisattva Nhân Để, Bodhisattva Hiền Thủ, Bodhisattva Diệu Ý, Bodhisattva Tăng Ý, Bodhisattva Bất Hư Kiến, Bodhisattva Lập Nguyện, Bodhisattva Châu Triền, Bodhisattva Thường Tinh Tấn Ứng, Bodhisattva Bất Trí Viễn, Bodhisattva Nhật Thạnh, Bodhisattva Vô Ngô Ngã, Bodhisattva Avalokiteśvara, Bodhisattva Tiệm Thủ, Bodhisattva Bảo Ấn Thủ, Bodhisattva Thường Cử Thủ, Bodhisattva Thường Hạ Thủ, and Bodhisattva Maitreya. The assemblies of Bodhisattvas such as these were immeasurable, hundreds of thousands of millions and countless beyond calculation. All were beings of wondrous virtue, equal in purity and true nature.
At that time, the World-Honored One sat upright in the full lotus posture upon the naturally arising Lion Throne, having already established the intention to restrain and discipline the mind. There was a samādhi called the King of Concentration Samādhi. Upon entering this samādhi, one naturally attained right concentration and entered all other forms of meditative concentration, with equal salvation, restraint, and guidance.
When the Buddha entered this samādhi, His mind became tranquil. Using the eye of the Path to observe this world, His demeanor was calm and composed. He smiled, and from the soles of His feet emitted six hundred thousand rays of light; from His ten toes emitted ten billion hundred thousand rays of light; from both sides of His ribs emitted two billion hundred thousand rays of light; from both knees emitted two billion hundred thousand rays of light; from both feet emitted two billion hundred thousand rays of light; from both shoulders emitted two billion hundred thousand rays of light; from both elbows emitted two billion hundred thousand rays of light; from His navel emitted two billion hundred thousand rays of light; from His head emitted one hundred million hundred thousand rays of light; from His ten fingers emitted ten billion hundred thousand rays of light; from both arms emitted two billion hundred thousand rays of light; from both eyelids emitted two billion hundred thousand rays of light; from the back of His neck emitted one hundred million hundred thousand rays of light; from both eyes emitted two billion hundred thousand rays of light; from both ears emitted two billion hundred thousand rays of light; from His nose emitted one hundred million hundred thousand rays of light; from His four faces emitted four hundred billion hundred thousand rays of light; from His forty teeth emitted forty billion hundred thousand rays of light; from the mark between His eyebrows emitted one hundred million hundred thousand rays of light; from the protuberance atop His head emitted six trillion hundred thousand rays of light.
These streams of light illuminated the entire three-thousand great thousand world system, leaving no place dark, and shone throughout the Buddha lands as numerous as the sands of the Ganges in the eastern direction. The south, west, north, the four intermediate directions, above, and below were likewise illuminated. Any sentient being who encountered these rays of light had a tranquil mind and generated the unsurpassed true and perfect path.
At that time, the World-Honored One joyfully smiled, and from the pores beneath His body emitted rays of light that illuminated this three-thousand great thousand world system and all ten directions, leaving no place untouched. In Buddha worlds as numerous as the sands of the Ganges, any sentient being touched by this light became peaceful and focused only on the unsurpassed true and perfect path.
At that time, the World-Honored One manifested the light of the pure, wondrous, true nature, illuminating the three-thousand great thousand world system and shining throughout countless Buddha realms in the ten directions. Any sentient being who encountered this light would ultimately attain the unsurpassed true and perfect path.
At that time, from the Buddha’s tongue, which naturally covered Buddha lands, He emitted countless hundreds of thousands of millions of rays of light, illuminating this three-thousand great thousand world system and all the countless Buddha lands in the ten directions. Within that light, precious golden lotus flowers naturally appeared. Upon each lotus flower, Buddhas sat in the full lotus posture expounding the Dharma, revealing the six pāramitās. All ten directions were likewise so. If any sentient being heard this Dharma teaching, all would ultimately firmly abide in the supreme state of enlightenment.
At that time, the World-Honored One sat upon the Lion Throne. There was a samādhi called the Lion’s Delightful Play. Entering this samādhi, He naturally attained right concentration, exactly according to its state, displaying majestic radiance and manifesting miraculous powers. The entire three-thousand great thousand world system trembled in six ways; even the furthest boundaries moved. Everything, inside and outside, became harmonious and peaceful. Out of compassion for all sentient beings, He caused them to become secure and joyful, free from worry.
At that time, in the hell realms, hungry ghost realms, and animal realms of the three-thousand great thousand world system, all unrest, fear, and danger naturally ceased. The three evil paths were eliminated, and they were all reborn among humans, in the realm of the Four Heavenly Kings, the Heaven of Trāyastriṃśa, the Heaven of Yāma, the Heaven of Tuṣita, the Heaven of Nirmāṇarati, and the Heaven of Paranirmitavaśavartin.
At that time, the gods newly born among humans and in the heavens immediately knew their former lives. They rejoiced and went to the Buddha, bowing their heads at His feet and joining their palms in reverence. All ten directions were the same, without exception.
At that time, all sentient beings in these three thousand worlds experienced the following: the blind were able to see all sights, the deaf heard all sounds, those whose minds were confused and deluded regained clarity, those overwhelmed by ignorance and anger immediately became calm, those without clothing naturally obtained clothing, those hungry and thirsty became naturally satisfied, those who had cravings and desires no longer sought anything, the sick were healed, those with impaired faculties had their faculties restored, those suffering hardship naturally became at ease, and those who had long been lonely were no longer lonely.
All sentient beings attained equal minds, gradually regarding one another as father and mother, as brothers and sisters. Everyone became united in mind, without partiality, together practicing loving-kindness. All sentient beings practiced the ten wholesome deeds and pure conduct, without afflictions. Everyone attained peace and security, with a peace resembling that of a monk who has attained the third level of meditation. At that time, sentient beings attained wisdom and concentration, complete joy, departed from inferiority, and attained harmony and gentleness.
At that time, the World-Honored One, seated upon the Lion Throne within the three-thousand great thousand world system, possessed a majestic spiritual power beyond measure, extraordinarily supreme, with brilliant radiance and without fear. His noble countenance was perfectly complete, with pure and dazzling light, illuminating the countless Buddha lands as numerous as the sands of the Ganges in the eastern direction and throughout the eight directions above and below. Like Mount Sumeru rising above all mountains, this light penetrated everywhere.
At that time, the World-Honored One, through the naturally arising sacred command of all Tathāgatas, caused all sentient beings in the three-thousand great thousand world system to see the Tathāgata together. Then, in this world, the Śuddhāvāsa Pure Abode gods, Brahmā gods, Paranirmitavaśavartin gods, Nirmāṇarati gods, Tuṣita gods, Yāma gods, Trāyastriṃśa gods, Four Heavenly Kings, and the people dwelling in the three-thousand great thousand world system naturally saw themselves close to the Tathāgata. They all received naturally appearing heavenly flowers, carrying heavenly fragrances such as fragrant incense, mixed incense, powdered incense, and fresh flowers such as blue lotuses and hibiscus flowers. Various beautiful heavenly flowers with complete branches and leaves were brought before the Tathāgata. Everyone bowed their heads at the Buddha’s feet and scattered offerings upon Him.
And among humans, everyone held various earthly and aquatic flowers and went before the World-Honored One to make offerings. The flowers offered by gods and humans rose into the sky and transformed into naturally appearing palaces and towers. From those palaces descended various heavenly flowers, silk canopies, flags, and banners fluttering beautifully, appearing everywhere. Those fragrant flowers adorned the Buddha land within the three-thousand great thousand world system, naturally becoming radiant, with forms and colors like polished gold and purple hues. The eight directions, above and below, were fragrant and brilliant in the same manner.
At that time, the people in the Jambudvipa realm saw the Tathāgata manifesting a majestic and inconceivably wondrous transformation body. Everyone thought: “Today the Tathāgata is seated before me.” In all the other Buddha realms, it was likewise; everyone thought: “Today the Tathāgata is seated before me, expounding the scriptures and Dharma teachings.”
At that time, the World-Honored One, seated upon the lion throne, again joyfully smiled. Once more, a vast and brilliant radiance illuminated the entire trichiliocosm. In this realm, the people all saw the Thus Come One, the Truly Enlightened One of Equal and Perfect Awakening, together with the assemblies of Bodhisattvas and Śrāvakas, appearing within the Ganges-river-sands number of Buddha realms in the eastern direction. Furthermore, the sentient beings in the Ganges-river-sands number of Buddha realms in the east also all saw Śākyamuni Buddha together with the Bhikṣu Sangha and the Bodhisattvas seated there expounding the scriptures. The eight directions, above and below, were likewise the same; all saw this scene without any difference.
At that time, beyond the Ganges-river-sands number of Buddha worlds in the eastern direction, there was a final world called Precious Accumulation. The Buddha there was named Precious Matter Tathāgata, the Truly Enlightened One of Equal and Perfect Awakening, who was then teaching the Mahā Prajñāpāramitā scripture for sentient beings. At that moment, in that Buddha world, there was a Bodhisattva named Universal Radiance who saw the great light and the trembling of the earth. He went to the place of Precious Matter Tathāgata, bowed his head, and asked:
“Reverently, World-Honored One! For what cause and condition does that great light illuminate this Buddha land and does the earth tremble? Naturally, we are able to see the bodies of the Tathāgatas; surely this has a special meaning?”
That Buddha told Bodhisattva Universal Radiance:
“Son of noble family, you should know that, very far away in the western direction, there is a world called Patience. The Buddha in that realm is named Śākyamuni Tathāgata, and he is currently teaching Prajñāpāramitā to the Bodhisattvas. That is the majestic spiritual light of that Buddha.”
Bodhisattva Universal Radiance said to Precious Matter Tathāgata:
“World-Honored One! I wish to go to that realm to pay homage to Śākyamuni Tathāgata and bow before him. The assemblies of great Bodhisattvas, the youthful ones… who have attained dhāraṇīs, ultimate samādhis, mastery of meditative concentration, and liberation, also wish to go to the place of Śākyamuni Tathāgata, the Worthy One, the Perfectly Enlightened One.”
Precious Matter Tathāgata, the Worthy One, the Perfectly Enlightened One, said to Bodhisattva Universal Radiance:
“Good man, go. You should know that the time is right.”
At that time, Precious Matter Tathāgata bestowed upon Bodhisattva Universal Radiance a golden lotus with a thousand petals and said:
“Good son, take this precious lotus and scatter it as an offering to Śākyamuni Tathāgata. Good son, in order to go there, you must cultivate the practice of tranquility. Bodhisattvas who are born in that world of patience encounter many difficulties and troubles, and it is also difficult to meet [the Buddha].”
Bodhisattva Universal Radiance immediately accepted that golden lotus. Together with countless hundreds of thousands of millions of Bodhisattva assemblies, men and women, young and old, householders and monastics, he brought offerings to the Buddhas, the Heavenly Ones among the Heavenly Ones, in the eastern direction. They respectfully bowed, presented various fragrances and flowers, mixed fragrances, and powdered fragrances. Then they proceeded one after another to the place of Śākyamuni Tathāgata, bowed their heads to his feet, and withdrew to stand to one side.
Bodhisattva Universal Radiance said to the World-Honored One:
“Great Sage, the Precious Matter Tathāgata sends his respectful greetings and asks: Is your receiving of alms easy, and is your teaching and transforming of beings peaceful and stable? I also offer this golden lotus to you.”
The Buddha accepted the lotus and immediately cast it far away toward the Ganges-river-sands number of Buddha realms in the eastern direction. Naturally, a Buddha appeared seated upon each golden lotus, teaching the scriptures and Dharma, and also expounding the six pāramitās. Any sentient being who heard these teachings and completely understood them would immediately abide firmly in Anuttara-samyak-saṃbodhi, the Unsurpassed Perfect Enlightenment. Men and women, young and old, all bowed at the Buddha’s feet and all used the merit of their offerings to honor the Worthy One, the Perfectly Enlightened One.
In the southern direction, beyond a Ganges-river-sands number of realms from this land, at the furthest boundary, there was a Buddha land named Free from All Sorrow. The Buddha there was named Sorrowless Head Tathāgata, the Worthy One, the Perfectly Enlightened One. There was a Bodhisattva there named Free from Attachment who reported the matter to the Buddha. The Buddha bestowed a lotus flower upon him. That Bodhisattva, together with countless Bodhisattvas, traveled through various lands, made offerings to Buddhas, and then came to Śākyamuni Buddha, bowed and made offerings, and withdrew to sit and listen to the Dharma.
In the western direction, beyond a Ganges-river-sands number of realms from this land, there was a world named Tranquility. The Buddha there was named Precious Dragon Tathāgata, the Worthy One, the Perfectly Enlightened One. There was a Bodhisattva there named Intentional Conduct who reported the matter to the Buddha. He bestowed a lotus flower upon him. That Bodhisattva, together with countless Bodhisattvas, traveled through various lands, made offerings to Buddhas, and then came to Śākyamuni Buddha, bowed and made offerings, and withdrew to sit and listen to the Dharma.
In the northern direction, beyond a Ganges-river-sands number of realms from this land, there was a world named Supreme Wisdom. The Buddha there was named Superior to All Faculties Tathāgata, the Worthy One, the Perfectly Enlightened One. There was a Bodhisattva there named Best Giving who reported the matter to the Buddha. He bestowed a lotus flower upon him. That Bodhisattva, together with countless Bodhisattvas, traveled through various lands, made offerings to Buddhas, and then came to Śākyamuni Buddha, bowed and made offerings, and withdrew to sit and listen to the Dharma.
In the downward direction, beyond a Ganges-river-sands number of realms from this land, there was a world named Benevolent Cause. The Buddha there was named Worthy Head Tathāgata, the Worthy One, the Perfectly Enlightened One. There was a Bodhisattva there named Superior Lotus who reported the matter to the Buddha. He bestowed a lotus flower upon him. That Bodhisattva, together with countless Bodhisattvas, traveled through various lands, made offerings to Buddhas, and then came to Śākyamuni Buddha, bowed and made offerings, and withdrew to sit and listen to the Dharma.
In the upward direction, beyond a Ganges-river-sands number of realms from this land, there was a world named Joyful Delight. The Buddha there was named Joyful Head Tathāgata, the Worthy One, the Perfectly Enlightened One. There was a Bodhisattva there named Bestowing Joy who reported the matter to the Buddha. He bestowed a lotus flower upon him. That Bodhisattva, together with countless Bodhisattvas, traveled through various lands, made offerings to Buddhas, and then came to Śākyamuni Tathāgata, bowed and made offerings, and withdrew to sit and listen to the Dharma.
The remaining four directions were also the same, without any difference.
At that time, in this trichiliocosm, flowers, precious fragrances, banners, and jeweled canopies immediately fell from the sky. They naturally adorned fragrant trees and flowering trees, resembling the Buddha land of Universal Flower Tathāgata, the Worthy One, the Perfectly Enlightened One, in the Lotus Accumulation world, the dwelling place of Bodhisattva Universal Head. The heavenly sons of Good Abiding Mind and their great ministers, the assemblies of Bodhisattvas possessing incomparable majesty and dignity, who were attendants of the World-Honored One, as well as devas and human beings, all gathered together. The māras, Brahmās, Śrāvakas, gandharvas, and asuras also all assembled. These great Bodhisattvas were youthful beings, and their clothing and food were naturally produced through their accumulated merit and virtue.
At that time, the World-Honored One said to the venerable Śāriputra:
“Here, if there are any great Bodhisattvas, they should study Prajñāpāramitā.”
Śāriputra said:
“Reverently, World-Honored One! If a great Bodhisattva fully understands all phenomena, why should he still study Prajñāpāramitā?”
The Buddha said to Śāriputra:
When the Great Bodhisattva abides in Prajñā-pāramitā and then practices without abiding anywhere, he immediately perfects the Perfection of Giving, causing it not to diminish. The things given away are not regretted or cherished, and thus he perfects the Perfection of Precepts. Because of this condition, he has never dwelt in either offense or non-offense, and he will also perfect the Perfection of Patience. His mind gives rise to no anger, and therefore he should cultivate the Perfection of Diligence, and then he will receive a prediction of Buddhahood. From that body and mind, he arouses diligence, does not give rise to any outflows, and will perfect the Perfection of Meditation; therefore, he does not seek anything.
The Buddha taught:
“Śāriputra! If a Great Bodhisattva abides in Prajñā-pāramitā, then he will naturally perfect the Four Foundations of Mindfulness. By giving rise to what is not arisen, he will become fully endowed with the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path. The Samādhi of Emptiness, the Samādhi of Signlessness, and the Samādhi of Wishlessness will certainly be perfected. The Four Meditations, the Four Immeasurables, the Four Formless Samādhis, and the Eight Liberations will gradually become complete.
When cultivating right concentration, he uses these teachings for liberation and does not think of anything else. He does not contemplate the inner, nor contemplate offerings, nor contemplate light; he does not contemplate red color, does not contemplate decay, does not contemplate blue color, does not contemplate biting, sores, or wounds; he does not contemplate mixture, does not contemplate dry bones, does not contemplate dispersal, and does not contemplate locations. He abandons all thoughts and constantly practices mindfulness of the Buddha, mindfulness of the scriptures, mindfulness of the Sangha, mindfulness of precepts, mindfulness of generosity, mindfulness of the heavenly beings, mindfulness of inhalation and exhalation, and mindfulness of death.
He contemplates impermanence, suffering and joy, non-self, beginning and end, the fact that all worlds are not peaceful and joyful, arising through accumulation, cessation, wisdom of the path, wisdom of exhaustion, cool and tranquil wisdom, wisdom without arising, and wisdom of the Dharma. Regarding all scriptural teachings, there is no wisdom belonging to a self, no wisdom of self, and no inner wisdom; there is only the subtle wisdom of mind that understands and comprehends all wisdoms. What is called wisdom is entirely carried out through the Samādhi of mindful contemplation. There is no thought, no recollection, and no practice of concentration that is different from this. The faculties are different, and because the faculties are different, their activities are different.
Furthermore, whenever there is activity, it is difficult to attain the Ten Powers of the Tathāgata, the Four Fearlessnesses, the Four Kinds of Unobstructed Discrimination, the Eighteen Unshared Qualities of the Buddhas, Great Loving-Kindness, and Great Compassion. If one wishes to clearly understand all these conditions, the Great Bodhisattva should practice Prajñā-pāramitā. If one wishes to possess all the paths of wisdom completely, the Great Bodhisattva should practice Prajñā-pāramitā. If one wishes to understand all wisdoms and completely perfect all penetrating wisdoms, one should practice Prajñā-pāramitā. If Great Bodhisattvas wish to approach and eliminate all afflictions, they should practice Prajñā-pāramitā.
Śāriputra! Thus, all Bodhisattvas must cultivate and learn Prajñā-pāramitā.”
The Buddha said to Śāriputra:
“If any Great Bodhisattva wishes to enter into tranquility, he should learn Prajñā-pāramitā. Any Great Bodhisattva who wishes to surpass the stages of the Śrāvakas and Pratyekabuddhas and abide in the irreversible stage should learn Prajñā-pāramitā. A Great Bodhisattva who wishes to possess the six supernatural powers should learn Prajñā-pāramitā. A Great Bodhisattva who wishes to know the intentions of all sentient beings should learn Prajñā-pāramitā. A Great Bodhisattva who wishes to surpass the wisdom of the Śrāvakas and Pratyekabuddhas should learn Prajñā-pāramitā.
A Great Bodhisattva who wishes to attain the great dhāraṇī gateway, encourage virtuous sons to practice giving, and surpass the Śrāvakas and Pratyekabuddhas should learn Prajñā-pāramitā. A Great Bodhisattva who wishes to surpass the mind and intention that encourage and assist the precepts of the Śrāvakas and Pratyekabuddhas should learn Prajñā-pāramitā. If one wishes to fully perfect samādhi, wisdom, liberation, and the knowledge and vision of liberation, the Great Bodhisattva should learn Prajñā-pāramitā.
A Great Bodhisattva who wishes to accomplish meditative concentration and samādhi, encourage and assist others, gather together, and understand thoughts and intentions should learn Prajñā-pāramitā. If a Great Bodhisattva wishes to encourage and assist giving, and distinguish that the accomplishment of merit and virtue is unlimited and immeasurable, he should learn Prajñā-pāramitā. If one wishes to fully accomplish unlimited and immeasurable precepts, patience, diligence, single-mindedness, and wisdom, one should learn Prajñā-pāramitā.”
The Buddha again said to Śāriputra:
“If there is a Great Bodhisattva who establishes and fully practices the conduct of the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom, and wherever he is born he encounters Buddhas and himself attains Buddhahood, then he should learn Prajñā-pāramitā.
If he wishes to accomplish the thirty-two marks, the eighty excellent characteristics, and fully possess the nature of a Bodhisattva; or if he wishes to become a young Buddha-to-be, immediately never departing from the World-Honored Buddhas; or if his mind and intention wish to offer all roots of virtue and merit to the Tathāgata, uphold His teachings, and vow to accomplish them; or if he wishes to fully satisfy the wishes of all sentient beings for food, drink, clothing, vehicles, incense, flowers, miscellaneous fragrances, perfumes, beds, lamps and fire, handkerchiefs, shoes and socks, and wishes to obtain all such wealth completely, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If there is a Great Bodhisattva who wishes to encourage, transform, and establish countless beings like the sands of the Ganges fully in the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If a Great Bodhisattva wishes to use a single root of virtue that accords with the virtues of the Tathāgata, without loss or decrease, until attaining Unsurpassed Perfect Enlightenment, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If a Great Bodhisattva learns Prajñā-pāramitā, then all Buddhas, the Heavenly Ones among Heavenly Ones, in the eight directions, above and below, will together praise his virtues. In the span of a single thought, if he wishes to travel to Buddha lands as numerous as the sands of the Ganges in the eastern direction and throughout the ten directions, then he should learn Prajñā-pāramitā. If he wishes to use all sounds to speak with the Buddhas in the Buddha lands as numerous as the sands of the Ganges in the east, west, south, north, the four intermediate directions, above, and below, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If a Great Bodhisattva wishes to establish the lands of the Buddhas so that they never become interrupted; wishes to abide in the Dharma of inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of what is possessed, emptiness of what is not possessed, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of true suchness, true emptiness of Dharma, emptiness of the Dharma that is without self-nature, emptiness of the Dharma without causes and conditions, emptiness of causes and conditions, emptiness of the characteristics of naturalness, emptiness of all phenomena, emptiness of the unattainable, emptiness of nothingness, natural emptiness, formless natural emptiness, and emptiness of the Dharma of majestic spiritual causes and conditions; if he wishes to attain these modes of practice, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! A Great Bodhisattva who wishes to draw near to all Tathāgatas, observe all phenomena clearly, and fully understand the source and origin of all phenomena should learn Prajñā-pāramitā.”
O Śāriputra! Thus, the Great Bodhisattva who wishes to accomplish Prajñā-pāramitā should abide in this way.
Furthermore, Śāriputra! If the Great Bodhisattva wishes to calculate and know the number of grains of sand, stones, trees, flowers, and all dust particles, as well as all uncertainties and unresolved doubts, in the trichiliocosm, then he should learn Prajñā-pāramitā. If he wishes to know the quantity, whether many or few, and how many drops of water there are in the great oceans, rivers, streams, and springs throughout the trichiliocosm, without harming the living creatures within them, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! Suppose that all the fires in the trichiliocosm suddenly blaze forth like the fire at the end of a kalpa of destruction. If one wishes to extinguish them all at once and make them cease burning, then one should learn Prajñā-pāramitā.
Furthermore, Śāriputra! Suppose that all kinds of winds throughout the trichiliocosm blow away the lands within it, causing Mount Sumeru and all mountains to collapse and shatter into nothing, becoming like ashes and dust, completely scattered and vanished, like burning wild grasses. If the Great Bodhisattva wishes, with one finger or one toe, to cause all the fires in the three realms to be completely extinguished, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If the Great Bodhisattva wishes to use his body while sitting to completely cover all the space of the trichiliocosm, then he should learn Prajñā-pāramitā. If he wishes to transform freely and effortlessly, neither near nor far, neither large nor small, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If the Great Bodhisattva wishes to grasp all the Mount Sumerus in the trichiliocosm and then, with one hand, lift them and place them into immeasurable different Buddha worlds, without giving rise to the thought of coming or going, without increase or decrease, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If the Great Bodhisattva wishes, at the same time, to gather the Buddhas, the Heavenly Ones among Humans, Śrāvakas, and Pratyekabuddhas from as many Buddha worlds in the eastern direction as there are grains of sand in the Ganges, in order to make offerings to them, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If the Great Bodhisattva wishes, at the same time, to gather all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, and the assembly of Śrāvakas, and offer them robes, flowers, incense, powdered incense, fragrant ointments, silk canopies, banners, and respectfully take refuge in and serve them, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If the Great Bodhisattva wishes to establish sentient beings throughout the trichiliocosm in the Perfection of Discipline, samādhi, wisdom, knowledge and vision of liberation, the fruit of Stream-enterer, the fruit of Once-returner, the fruit of Non-returner, and onward until abiding in non-residual Nirvāṇa and entering Nirvāṇa, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! The Great Bodhisattva practicing Prajñā-pāramitā, if he gives, should learn the Perfection of Giving in this way. Giving in this way obtains great karmic rewards. Giving in this way leads one to be born into the household of noble families, great Brahmin families, and wealthy elders. Giving in this way leads one to be born in the Heaven of the Four Heavenly Kings, the Heaven of Trāyastriṃśa, the Heaven of Tuṣita, the Heaven of Nirmāṇarati, and the Heaven of Paranirmitavaśavartin. A person who gives in this way relies on such giving to contemplate the first meditation, the second meditation, the third meditation, and the fourth meditation, the immeasurable space concentration, the immeasurable consciousness concentration, the concentration of nothingness, and the neither-perception-nor-non-perception concentration. Giving in this way gives rise to the eightfold Noble Path and enables one to attain the fruit of Stream-enterer, the fruit of Once-returner, the fruit of Non-returner, the fruit of Arhat, and the fruit of Pratyekabuddha. If one understands this clearly, then one should learn Prajñā-pāramitā.
Furthermore, Śāriputra! The Great Bodhisattva practicing Prajñā-pāramitā always uses skillful wisdom in giving; therefore, he fully accomplishes the Perfection of Giving, the Perfection of Discipline, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom.
Venerable Śāriputra said to the Buddha:
“How does a Great Bodhisattva fully accomplish the six Perfections?”
The answer:
“A donor who does not cling to the act of giving or to the recipient, and who does not forget gratitude, is the Perfection of Giving. One who commits no transgression and does not use precepts to adorn oneself is the Perfection of Discipline. One who always maintains a patient mind and does not give rise to anger toward sentient beings is the Perfection of Patience. One who is diligent without laziness and wishes to liberate all is the Perfection of Diligence. One who is single-minded and tranquil, without disturbance, is the Perfection of Meditation. One whose wisdom is clear and does not cling to the notions of ‘I’ and ‘mine’ is the Perfection of Wisdom.
In summary, explaining again: with regard to offenses, non-offenses, and that which is neither offense nor non-offense, this is the Perfection of Discipline. Without anger, this is the Perfection of Patience. With body and mind diligently striving without weariness, this is the Perfection of Diligence. Causing tranquility to arise, without forming thoughts about anything, this is called the Perfection of Meditation. Understanding all phenomena clearly while not clinging to them, this is the Perfection of Wisdom.”
Furthermore, Śāriputra! If the Great Bodhisattva wishes to accomplish the meaning and virtues of the World-Honored Buddhas of the past, future, and present, then he should learn Prajñā-pāramitā. If he wishes to surpass all conditioned and unconditioned practices, the phenomena of the past, future, and present, extending even to beginningless time; if he wishes, regarding the arising of all phenomena, not to give rise to the fundamental limit; if he wishes to attain these phenomena, all the phenomena of Śrāvakas, Pratyekabuddhas, and all Bodhisattvas; if he wishes to follow the World-Honored Buddhas in making offerings; if he wishes to possess complete retinues and immeasurable attendants of the Buddhas; if he wishes to obtain Bodhisattva companions; if he wishes to attain the ultimate pure merit and virtue of the World-Honored One; if he wishes to attain giving with a mind that does not grasp, without giving rise to thoughts of violating precepts, with a mind free from anger, a mind free from laziness, without wishing to give rise to a scattered mind, and without giving rise to an ignorant mind, then he should learn Prajñā-pāramitā.
Furthermore, Śāriputra! If the Great Bodhisattva wishes to establish sentient beings in the virtues of giving, maintaining precepts, and wisdom, to encourage them to cultivate practice and to cause the merits and virtues they have received to arise, then he should learn Prajñā-pāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to bring forth the five eyes, he should learn Prajñāpāramitā. What are the five eyes? They are the fleshly eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye.
Again, Śāriputra! If a Great Bodhisattva wishes to see the World-Honored Buddhas in the eastern direction and the eight directions, above and below, throughout as many Buddha realms as there are grains of sand in the Ganges River, and wishes to use the divine ear to hear the Dharma teachings they have expounded, and also wishes to know the thoughts of the World-Honored Buddhas, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to continuously hear the World-Honored Buddhas throughout the ten directions expound the Dharma until attaining Anuttara-samyak-saṃbodhi, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to see the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past, wishes to see the Buddha lands of future Buddhas, and wishes to see the Buddha lands of the present Buddhas in the worlds of the ten directions, then he should learn Prajñāpāramitā.
Again, Śāriputra! The twelve divisions of the scriptures spoken by the Tathāgata are: sūtras, analytical discourses, verses, songs, introductory teachings, teachings that correspond to circumstances, birth stories, accounts of acceptance, extensive explanations, teachings of unprecedented Dharma, parables, and explanations of chapters and phrases. These are scriptures that Śrāvakas are unable to hear. If a Great Bodhisattva wishes to know, recite, study, and contemplate them, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to hear the Dharma teachings spoken by the Tathāgata in the eight directions, above and below, remember them without forgetting, and wish to uphold them, having already upheld them, and teach them to other assemblies, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to ask the Buddha about the meanings of the scriptures that were spoken in the past and will be spoken in the future, having heard them and then explaining them again to others, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to use light to illuminate the places of darkness where the light of the sun and moon cannot be seen throughout the Buddha worlds in the eastern direction, as numerous as the grains of sand in the Ganges River, and throughout the worlds of the ten directions, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to provide guidance and transformation for ignorant and deluded beings who have never heard the name of the Buddha, have never heard the scriptures, and have never encountered the Sangha in the Buddha worlds of the eastern direction and the worlds of the ten directions as numerous as the grains of sand in the Ganges River; wishes to guide all sentient beings, lead them into right view, cause them to encounter the Buddha, hear the Dharma teachings, and meet the noble assembly, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to bestow blessings so that sentient beings in the Buddha worlds of the eastern direction and the Buddha worlds of the ten directions, as numerous as the grains of sand in the Ganges River: the blind may see forms, the deaf may hear, the insane may regain their clarity of mind, those without clothing may have clothing, the hungry may receive food, the thirsty may receive drink, and wishes that they have the strength to receive this grace, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to bestow kindness and cause all sentient beings in the evil paths of hell, hungry ghosts, and animals within the three-thousand-great-thousand world system to be liberated, and likewise throughout the Buddha worlds in the eight directions, above and below, as numerous as the grains of sand in the Ganges River, then he should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva wishes to establish sentient beings throughout the Buddha worlds as numerous as the grains of sand in the Ganges River in the precepts, samādhi, wisdom, liberation, and the knowledge and vision of liberation; in attaining the fruit of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and up to becoming Anuttara-samyak-saṃbodhi; and wishes them to cultivate the dignified conduct and ritual observances of the Tathāgata, then he should learn Prajñāpāramitā.
Again, Śāriputra! A Great Bodhisattva practicing Prajñāpāramitā should contemplate in this way: Even if there is something that my body cannot see but I wish to observe, I should learn Prajñāpāramitā. Suppose my body walks with my feet four inches above the ground, pervading everywhere from the realm of the Four Heavenly Kings, the Desire Realm, the Form Realm, and the Akaniṣṭha Heaven, surrounded by countless hundreds of thousands of millions of retinues, proceeding to the Bodhi tree and sitting at the site of enlightenment; then I should learn Prajñāpāramitā.
Again, Śāriputra! If a Great Bodhisattva, whether sitting beneath the Bodhi tree, above the realm of the Four Heavenly Kings, in the places of the gods, among humans, or even in the Pure Abode heavens, possesses generosity equally without difference, or will attain Anuttara-samyak-saṃbodhi, wherever he goes, whether standing, staying, sitting, or lying down, the earth beneath that place naturally becomes vajra; if he wishes to attain this, then he should learn Prajñāpāramitā.
Again, Śāriputra! A Great Bodhisattva practicing Prajñāpāramitā should contemplate in this way: “On the day that I leave behind my kingdom and my home, on that very day I shall attain unsurpassed complete enlightenment, realize Buddhahood, and immediately turn the Dharma wheel. Through turning the Dharma wheel, countless and immeasurable sentient beings will become free from dust, free from defilements, and attain the pure Dharma eye; immeasurable and boundless sentient beings will attain liberation of mind, exhaustion of the defilements, no longer arising again; immeasurable and boundless beings will accomplish unsurpassed complete enlightenment and become irreversible.” Such a Great Bodhisattva should learn Prajñāpāramitā.
Again, Śāriputra! A Great Bodhisattva has this thought: “When I attain unsurpassed complete enlightenment, I wish to have an innumerable noble assembly of Bhikṣus, Śrāvakas, and learners, who, upon hearing the exposition of the Dharma only once, will attain Arhatship; I wish to have all Great Bodhisattvas attain unsurpassed complete perfect enlightenment without regression; I wish to have countless, immeasurable, innumerable assemblies of Bodhisattvas, with limitless lifespans and light shining without boundaries.” Then he should learn Prajñāpāramitā.
Again, Śāriputra! A Great Bodhisattva who wishes to attain unsurpassed complete perfect enlightenment and accomplish Buddhahood, and wishes that the Buddha land of that Buddha have no words such as lust, anger, or delusion; wishes all sentient beings to attain such a state, fully perfect Prajñāpāramitā, complete generosity, harmonious and unobstructed conduct, wondrous wisdom, skillful cultivation of pure conduct, following the noble path, not abiding among sentient beings, and attaining peace and happiness, then he should learn Prajñāpāramitā.
Again, Śāriputra! Any Great Bodhisattva who vows: “When I have fully attained Buddhahood, I will use the wealth of the true Dharma to enrich the peaceful stillness of meditation,” should learn Prajñāpāramitā. If a Bodhisattva vows: “I will purify the Śrāvakas and cause all sentient beings throughout Buddha worlds as numerous as the grains of sand in the Ganges River to attain unsurpassed complete perfect enlightenment,” then he should learn Prajñāpāramitā.
Chapter 2: FOLLOWING EMPTINESS
The Buddha said to Śāriputra:
When the Great Bodhisattva practices Prajñā-pāramitā and causes this virtue to arise, the Four Heavenly Kings immediately rejoice and say: “We shall make four bowls.” Then the four Heavenly Kings come before him and present them as offerings. The Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones of the past, also received offerings from those who studied and practiced the Dharma.
At that time, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavaśavartin Heaven also rejoice and say: “We must serve and make offerings to this good man, because this person will increase the ranks of the devas and diminish the ranks of the asuras.” The devas throughout the trichiliocosm, up to the Akaniṣṭha Heaven, all rejoice and say: “We shall encourage and request him to turn the Dharma wheel.”
Śāriputra, when the Great Bodhisattva practices Prajñā-pāramitā and fully increases the six pāramitās, good men and good women rejoice and say: “We shall become this person’s virtuous parents, spouse, children, relatives, friends, and close companions.” Parents, siblings, spouse, children, close companions, and friends cherish, respect, and delight in seeing him. The Four Heavenly Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmitavaśavartin Heaven, up to the Akaniṣṭha Heaven, do not allow the Bodhisattva to come into contact with objects of desire. They arouse the aspiration to go and serve and pay homage to the Bodhisattva, saying among themselves: “We shall cause this person to purify the conduct of Brahmā, to abandon impure conduct, not to follow the habits of sexual desire, to be born in the Brahmā heavens, and to use non-negligence to restrain negligence. One who has attachment to sensual desire cannot progress toward Unsurpassed Perfect Enlightenment. Therefore, the Bodhisattva uses pure Brahma conduct and abandons household affairs in order to attain Unsurpassed Perfect Enlightenment; he does not attain the Buddha path through impurity.”
The wise Śāriputra addressed the Buddha:
“World-Honored One! Must the Dharma of a Bodhisattva include parents, spouse, children, and close friends?”
The Buddha told Śāriputra:
“If there is a Bodhisattva, there must certainly be parents, but there should not be spouse and children. Some, from the moment they first arouse the pure aspiration and cultivate Brahma conduct as a celibate youth until attaining Unsurpassed Perfect Enlightenment, follow this path. Others, through skillful means, practice the five desires and later leave home and attain Unsurpassed Perfect Enlightenment. It is like a skilled magician and his skilled disciple who have learned magic; they conjure up the five desires and then enjoy those five desires themselves. Śāriputra, what do you think? Does that magician truly become accustomed to practicing the five desires?”
The wise Śāriputra replied:
“Honored One among gods, no.”
The Buddha said:
“The Great Bodhisattva is likewise. Through skillful means, he becomes familiar with the five desires in order to guide and transform sentient beings, but that Great Bodhisattva is not defiled by the five desires. The Great Bodhisattva uses countless explanations to praise or condemn sensual desire, saying that the five desires are burning, that sensual desire is sinful and filthy, that desire is an enemy, and that desire is an adversary. Thus, Śāriputra, the Great Bodhisattva distinguishes these five desires for the sake of rescuing sentient beings.”
Śāriputra addressed the Buddha:
“Honored One among gods! How does a Great Bodhisattva practice Prajñā-pāramitā in this way?”
The Buddha told Śāriputra:
“When a Great Bodhisattva practices Prajñā-pāramitā, he does not see a Bodhisattva, nor does he see the designation ‘Bodhisattva’; he does not see the designation ‘Prajñā-pāramitā,’ nor does he see non-practice. Why? Because the designation ‘Bodhisattva’ is naturally empty. Within emptiness there is no form, no feeling, perception, formations, or consciousness. Furthermore, emptiness is not different from form; emptiness is not different from feeling, perception, formations, and consciousness. Just as form is emptiness, feeling, perception, formations, and consciousness are also emptiness. Since they are emptiness, form is empty, and feeling, perception, formations, and consciousness are likewise so.
Why? Because what is called a Bodhisattva is only a provisional designation; what is called the path is also only a provisional designation; what is called emptiness is also only a provisional designation. These naturally existent phenomena neither arise nor cease; they have no afflictions, no place of reliance, and no disputes. If there is a Bodhisattva who practices in this way, he does not see a place where things arise, nor does he see a place where they perish; he does not see a place of reliance, nor does he see disputes.
Why? Because falsehood establishes designations, and because of conceptual thoughts one follows external objects; or because of thoughts and recollections, such phenomena are created. From what are designations established? They are merely borrowed empty words.
Understanding this clearly, the Great Bodhisattva practices Prajñā-pāramitā and does not see the existence of any names or designations. Since there is no object to be seen, and yet it is not a matter of not seeing, having no place of reliance is the practice of Prajñā-pāramitā.”
Chapter 3: PRACTICE OF EMPTINESS (Part 1)
The Buddha again said to Śāriputra:
When the Great Bodhisattva practices the Perfection of Wisdom, he should contemplate in this way: The designation “Bodhisattva,” the designation “Buddha,” are merely false names. What is called form, feeling, perception, and so forth are also merely false names; all arise from the notion of self. What is called the self does not truly exist; there is no self, no person, no life principle, no individual who experiences life, and the various moving beings with blood but without mind or consciousness also do not exist. If one has created actions, then naturally one becomes accustomed through habituation, transformation, and understanding. Such things cannot be grasped; they are empty, without a place of attachment, all merely false designations, only empty words. A Great Bodhisattva who practices in this way is practicing the Perfection of Wisdom and does not see sentient beings. Even if there is no seeing, and there is also no thing seen, then there is likewise no verbal expression. A Great Bodhisattva who practices in this way follows the teachings of the Thus Come One in practicing the Perfection of Wisdom. Apart from the Thus Come One, the wisdom of the Bodhisattva surpasses that of the Śrāvakas and Pratyekabuddhas, giving rise to the practice of emptiness and no longer being deluded. Why? Because in his cultivation he does not see any names or places of reliance. A Great Bodhisattva who practices in this way is practicing the Perfection of Wisdom.
The Buddha taught:
Suppose monks such as Śāriputra, Mahāmaudgalyāyana, and others filled the entire Jambudvīpa like bamboo, reeds, grains, sesame plants, and forests, and all possessed complete wisdom; even then they would never be able to equal the Bodhisattva’s practice of the Perfection of Wisdom. Even if their wisdom were multiplied a hundredfold, a thousandfold, ten-thousandfold, or hundreds of millions of times beyond that, it still could not compare. Why? Because the purpose of the Bodhisattva’s wisdom is to liberate all kinds of sentient beings.
Furthermore, Śāriputra, when a Great Bodhisattva practices the Perfection of Wisdom for only one day, his wisdom already surpasses that of all the Śrāvakas and Pratyekabuddhas mentioned above. The wisdom of monks such as Śāriputra and Mahāmaudgalyāyana, even if filling the entire Jambudvīpa, and even if all monks possessed such wisdom throughout the entire three-thousand-great-thousand world system, still would not equal the cultivation of the Great Bodhisattva. The wisdom of monks such as Śāriputra and Mahāmaudgalyāyana filling the great-thousand world system, even if such wisdom extended throughout all the Buddha lands as numerous as the sands of the Ganges River in the eastern direction and throughout the ten directions, still would not equal the wisdom of the Bodhisattva who practices the Perfection of Wisdom for one day. That wisdom surpasses the wisdom of all Śrāvakas and Pratyekabuddhas, even if multiplied by hundreds, thousands, tens of thousands, or hundreds of millions of times.
At that time, the Venerable Śāriputra said to the World-Honored One:
“World-Honored One! The wisdom of Śrāvakas, Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and the wisdom of Bodhisattvas and Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones—when comparing all these kinds of wisdom, none are destroyed, none are in conflict, none arise, they are natural and empty. O One Honored Among Humans and Devas, that which is not destroyed, not in conflict, not arising, natural, and empty—how could it possibly lead to many distinctions? Then why is it that the wisdom cultivated by a Bodhisattva in one day surpasses the wisdom of all Śrāvakas and Pratyekabuddhas?”
The Buddha said to Śāriputra:
“Śāriputra, what do you think? How does the Bodhisattva practice the Perfection of Wisdom? Within one day, the Bodhisattva’s cultivation of wisdom, establishment of vows and practices, and cultivation of skillful means in practicing loving-kindness and compassion are all for the sake of all sentient beings. He clearly understands the teachings used to transform and guide the multitude of beings, wishing to enable them to attain liberation. Can Śrāvakas and Pratyekabuddhas establish such a condition of wisdom?”
Śāriputra replied:
“Revered One among Devas and Humans, no.”
The Buddha said:
“Śāriputra, what do you think? Do Śrāvakas and Pratyekabuddhas think: ‘We will attain Unsurpassed Perfect Enlightenment, teach and transform sentient beings so that they reach the realm of Nirvāṇa, and cause them to attain liberation’?”
He replied:
“Revered One among Devas and Humans, no.”
The Buddha said:
“Therefore, one should know that the wisdom of all these Śrāvakas and Pratyekabuddhas, even if multiplied by hundreds, thousands, tens of thousands, or hundreds of millions of times, can never compare with the wisdom of a Bodhisattva. What do you think? Do Śrāvakas and Pratyekabuddhas think: ‘We will practice the six Perfections, teach and transform sentient beings, adorn and purify Buddha lands, fully attain the Ten Powers of the Thus Come One, the four Fearlessnesses, the four kinds of unobstructed eloquence, the eighteen unique qualities of a Buddha, attain Unsurpassed Perfect Enlightenment, and liberate countless, immeasurable, and innumerable sentient beings’?”
He replied:
“Revered One among Devas and Humans, no.”
The Buddha said:
“A Great Bodhisattva gives rise to the thought: ‘I will practice the six Perfections, perfect all dharmas, accomplish Unsurpassed Perfect Enlightenment, and liberate sentient beings beyond calculation.’”
The Buddha said:
“It is like the sun emitting rays of light, simultaneously illuminating the entire land of Jambudvīpa, leaving no place without brightness. In the same way, Śāriputra, a Great Bodhisattva practices the six Perfections, fully possesses the Ten Powers, the four Fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen unique qualities of the Buddhas, attains Unsurpassed Perfect Enlightenment, and teaches, transforms, and liberates countless, immeasurable, and innumerable sentient beings.
The Venerable Śāriputra said to the Buddha:
“How does a Great Bodhisattva surpass the stages of Śrāvakas and Pratyekabuddhas to attain the irreversible stage and cultivate the Buddha path in purity?”
The Buddha taught:
“Śāriputra! From the time the Great Bodhisattva first arouses the mind and practices the six pāramitās, through the arising of the Dharma of Emptiness, Signlessness, and Wishlessness, he has already surpassed the stages of the Śrāvakas and Pratyekabuddhas, abiding in the stage of non-retrogression.
The worthy Śāriputra again addressed the Buddha:
Why is the Great Bodhisattva the most honored among all Śrāvakas and Pratyekabuddhas?
The Buddha said to Śāriputra:
From the time the Great Bodhisattva first arouses the mind and practices the six pāramitās, until he sits beneath the Bodhi tree, he is always the most honored among Śrāvakas and Pratyekabuddhas. Why? Because when the Great Bodhisattva appears, he naturally causes the wondrous true Dharma to flourish, perfecting the ten wholesome deeds, and also accomplishing the five precepts, establishing the eight virtuous observances and the eight precepts of purification, the four dhyānas, the four immeasurable states of mind, the four formless concentrations, the four foundations of mindfulness, the four right efforts, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. When Bodhisattvas appear in the world, only then do the ten powers of the Tathāgata, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen unshared Buddha qualities arise. Through such Dharma and such virtues appearing in the world, one can then distinguish the lineages of nobles, Brahmins, elders, powerful clans, and births in the Heaven of Trāyastriṃśa, the Heaven of the Thirty-Three, the Heaven of Neither Thought nor No Thought, as well as the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, and Tathāgata Arhat Samyaksaṃbuddha. Through this Dharma, one can discern and know that such matters exist.”
Śāriputra said to the Buddha:
Why is the merit and virtue of the Great Bodhisattva ultimately pure?
The World-Honored One taught:
The merit and virtue of the Great Bodhisattva is not ultimately pure. Why? Because it is through ultimate emptiness that the Great Bodhisattva accomplishes merit and virtue. Why? Śāriputra! The Great Bodhisattva is one who gives; what does he give? The Bodhisattva uses wholesome Dharma to guide and transform sentient beings. What are the wholesome Dharmas? They are the ten wholesome deeds, the five precepts, the six pāramitās, the ten powers, the four fearlessnesses, the four forms of unobstructed understanding, and the eighteen unshared Buddha qualities. The Bodhisattva is one who gives and guides beings toward the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, and Tathāgata Arhat Samyaksaṃbuddha.
Śāriputra again said to the Buddha:
Reverend World-Honored One! Through what practice does the Great Bodhisattva practice the Perfection of Wisdom?
The Buddha said to Śrīputra:
If, when the Bodhisattva practices, he understands form as empty, then he is practicing the Perfection of Wisdom. If he understands feeling, perception, formations, and consciousness as empty, then he is practicing the Perfection of Wisdom.
Furthermore, Śāriputra! When the Great Bodhisattva knows that the eye is empty, and that the ear, nose, tongue, body, and mind are empty, he is practicing the Perfection of Wisdom. Understanding that the Dharma of form is empty, and that the Dharmas of sound, fragrance, taste, touch, and phenomena are empty, this is practicing the Perfection of Wisdom. Understanding that the eye realm is empty, this is practicing the Perfection of Wisdom. Understanding that the form realm, eye-consciousness realm, ear, nose, tongue, body, and mind realms are empty, this is practicing the Perfection of Wisdom. Understanding that the ear and the ear’s cognition of sounds, the nose and the nose’s cognition of scents, the tongue and the tongue’s cognition of tastes, the body and the body’s cognition of softness and smoothness, and the mind and the mind’s cognition of desires are empty, this is practicing the Perfection of Wisdom.
Understanding that suffering is empty, that the origin of suffering is also empty, that cessation is also empty, and that the eightfold noble path is also empty, this is practicing the Perfection of Wisdom. Understanding that ignorance is empty, formations are empty, consciousness is empty, name-and-form is empty, the six sense bases are empty, contact is empty, feeling is empty, craving is empty, grasping is empty, existence is empty, and birth, aging, and death are empty, this is practicing the Perfection of Wisdom. Understanding that all phenomena are empty, this is practicing the Perfection of Wisdom. Being able to understand that conditioned, unconditioned, and naturally arising phenomena are all empty, this is practicing the Perfection of Wisdom. When the Great Bodhisattva practices the Perfection of Wisdom, understanding that original purity is empty, and that the nature of aspiration is likewise so, this is practicing the Perfection of Wisdom.
Śāriputra! When the Great Bodhisattva practices the Perfection of Wisdom and understands the seven kinds of emptiness, this is practice. Using these seven kinds of emptiness to practice the Perfection of Wisdom, one does not give rise to contemplation of form as corresponding or not corresponding, as practiced or not practiced; one does not contemplate feeling, perception, formations, and consciousness as corresponding or not corresponding, as practiced or not practiced. One does not contemplate the Dharma of form as having a place where it arises or a place where it ceases; one does not contemplate the Dharmas of feeling, perception, formations, and consciousness as having a place where they arise or a place where they cease. One does not contemplate the Dharma of form as having something it depends upon or a place of contention; one does not contemplate the Dharmas of feeling, perception, formations, and consciousness as having something they depend upon or a place of contention.
One does not see union with form, one does not see union with feeling, perception, formations, and consciousness, one does not see union with birth and death, and one also does not see non-union with birth and death. Why? Because there is ultimately no Dharma that is corresponding; dependent origination has phenomena, but its fundamental nature is empty.
Śāriputra! Form itself is emptiness, therefore there is no form; feeling, perception, formations, and consciousness themselves are emptiness, therefore there are no feeling, perception, formations, and consciousness.
The Buddha said to Śāriputra:
What is called emptiness has no arising and no cessation. If form is empty, then there is no form. If feeling, perception, formations, and consciousness are empty, then there are no feeling, perception, formations, and consciousness. If form is empty, then there is no seeing. If feeling is empty, then there is no affliction. If thought is empty, then there is no remembering. If formations are empty, then there is no creation or action. If consciousness is empty, then there is no discrimination.
Why? Śāriputra, form is neither different from emptiness nor identical with emptiness; emptiness is not different from form and makes no distinctions. Form is naturally empty; form itself is emptiness. Feeling, perception, formations, and consciousness are likewise not different, and emptiness is likewise not different. If emptiness is not different, then consciousness is also not different. Consciousness is naturally empty; consciousness itself is emptiness.
The Buddha told Śāriputra:
What is called emptiness neither arises nor ceases, has no reliance, has no contention, has no increase, has no decrease, has no past, no future, and no present. It also has no form, feeling, perception, formations, or consciousness, and no eye, ear, nose, tongue, body; it also has no forms, sounds, smells, tastes, tangibles, or objects of desire. It has no ignorance, no cessation of ignorance, no formations, no consciousness, no name-and-form, no six sense bases, no contact, no feeling, no craving, no grasping, no existence, no birth, no aging, no sickness, no death, and also no elimination of birth, aging, sickness, and death. It also has no suffering, no origin of suffering, no cessation to be attained, and no path to be followed. It also has no attainment and no time. It has no fruit of Stream-entry, no fruit of Once-returning, no fruit of Non-returning, no fruit of Arhatship, no Pratyekabuddha, and no attainment of the Way, nor Buddhahood. A Great Bodhisattva who practices the Perfection of Wisdom in this way is a Great Bodhisattva who practices the Perfection of Wisdom.
The Bodhisattva does not see the Perfection of Wisdom as corresponding or not corresponding, as practiced or not practiced; does not see Giving, does not see Precepts, does not see Patience, does not see Diligence, does not see Meditation, does not see Wisdom, does not see that these are the six pāramitās. The Bodhisattva does not see form, feeling, perception, formations, and consciousness as corresponding or not corresponding, as practiced or not practiced; does not see the eye as corresponding or not corresponding, as practiced or not practiced; does not see the ear, nose, tongue, body, and mind as corresponding or not corresponding, as practiced or not practiced; does not see forms, sounds, smells, tastes, tangibles, and dharmas as corresponding or not corresponding, as practiced or not practiced; does not see the four foundations of mindfulness as corresponding or not corresponding, as practiced or not practiced; does not see the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path as corresponding or not corresponding, as practiced or not practiced; does not see the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha as corresponding or not corresponding, as practiced or not practiced; does not see the Tathāgata or omniscient wisdom as corresponding or not corresponding, as practiced or not practiced.
Śāriputra, this is the Great Bodhisattva practicing the Perfection of Wisdom. This is how it should be practiced.
The Buddha told Śāriputra:
When a Great Bodhisattva practices the Perfection of Wisdom, emptiness does not oppose emptiness, and emptiness does not act together with emptiness; signlessness does not oppose signlessness, and signlessness does not act together with signlessness; wishlessness does not oppose wishlessness, and wishlessness does not act together with wishlessness. Emptiness does not correspond with emptiness, signlessness does not correspond with signlessness, and wishlessness does not correspond with wishlessness. Why? Because in emptiness there is no action that acts and no action that does not act; in signlessness there is no action that acts and no action that does not act; in wishlessness there is no action that acts and no action that does not act. A Great Bodhisattva practicing the Perfection of Wisdom who can practice in this way is said to be practicing.
The Buddha said to Śāriputra:
When a Great Bodhisattva practices the Perfection of Wisdom, the natural characteristics of all dharmas are themselves attained as emptiness. Having attained emptiness, one does not contend with form and does not have a place of practice; one does not contend with feeling, perception, formations, and consciousness, and does not have a place of practice. One does not contend with past form and does not see past form; one does not contend with future form and does not see future form; one does not contend with present form and does not see present form. One does not contend with past feeling, perception, formations, and consciousness, nor does one contend with future and present feeling, perception, formations, and consciousness; thus one does not see past, future, and present feeling, perception, formations, and consciousness.
Furthermore, Śāriputra, a Great Bodhisattva practicing the Perfection of Wisdom does not contend with the past or future; does not contend with the future or past; does not contend with the present, past, or future; does not contend with past, future, and present, and does not see the three times together with “emptiness” practicing the Perfection of Wisdom. Practicing in this way is true practice.
Furthermore, Śāriputra, a Great Bodhisattva practicing the Perfection of Wisdom should practice in accordance with such practice. One does not engage in contentious activity with omniscient wisdom of the past, nor does one see where omniscient wisdom of the past exists—then how could one engage in contentious activity with omniscient wisdom of the past? One does not engage in contentious activity with omniscient wisdom of the future, nor is there any place of practice, nor does one see omniscient wisdom of the future—then how could one engage in contentious activity with omniscient wisdom of the future? One also does not engage in contentious activity with omniscient wisdom of the present, nor does one see omniscient wisdom of the present—then how could one engage in contentious activity with omniscient wisdom of the present?
Furthermore, Śāriputra, a Great Bodhisattva practicing the Perfection of Wisdom does not practice the omniscient wisdom of form, nor does one see the omniscient wisdom of form; does not practice the omniscient wisdom of feeling, perception, formations, and consciousness, nor does one see the omniscient wisdom of feeling, perception, formations, and consciousness; does not practice the omniscient wisdom of the eye, nor does one see the omniscient wisdom of the eye; does not practice the omniscient wisdom of the ear, nose, tongue, body, and mind, nor does one see the omniscient wisdom of the ear, nose, tongue, body, and mind; does not practice the omniscient wisdom of form, nor does one see form; does not practice the omniscient wisdom of sound, smell, taste, touch, and dharmas, nor does one cause them to manifest.
The Buddha said to Śāriputra:
Practicing the Perfection of Wisdom in this way is true practice.
Furthermore, Śāriputra, a Great Bodhisattva practicing the Perfection of Wisdom does not follow the omniscient wisdom of the Perfection of Giving, nor does one see the Perfection of Giving; the same applies to the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, and the Perfection of Meditation. One also does not practice the omniscient wisdom of the Perfection of Wisdom, nor does one see the omniscient wisdom of the Perfection of Wisdom; one also does not follow the omniscient wisdom of the four foundations of mindfulness, nor does one see the omniscient wisdom of the four foundations of mindfulness; one also does not follow the omniscient wisdom of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; one also does not follow the omniscient wisdom of the ten kinds of skillful means, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen unique qualities of a Buddha; nor does one see the omniscient wisdom of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, the ten kinds of skillful means, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen unique qualities of a Buddha; nor does one see the various powers and omniscient wisdom of the Tathāgata. Practicing the Perfection of Wisdom in this way is true practice.
Furthermore, Śāriputra, a Great Bodhisattva practicing the Perfection of Wisdom does not practice the Buddha’s omniscient wisdom, and the Buddha also does not practice omniscient wisdom; one does not practice the omniscient wisdom of the path, and the path also does not practice omniscient wisdom. Why? Because the Buddha itself is omniscient wisdom, and omniscient wisdom itself is the Buddha; the path itself is omniscient wisdom, and omniscient wisdom itself is the path. The ten powers, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen unique qualities of a Buddha are also like this.
The Buddha said to Śāriputra:
Practicing Prajñā-pāramitā, being able to practice in this way is truly practice.
Furthermore, Śāriputra! When a Great Bodhisattva practices Prajñā-pāramitā, they do not practice the existence of form, nor do they practice the nonexistence of form; they do not practice the existence of feeling, perception, formations, and consciousness, nor do they practice their nonexistence. They do not cling to the permanence of form, nor do they cling to the impermanence of form; they do not cling to the suffering of form, nor do they cling to the pleasure of form; they do not cling to the self of form, nor do they cling to the non-self of form. The five aggregates and the six sense faculties are likewise so. They do not cling to the five aggregates as being empty or not empty, do not cling to the five aggregates as having characteristics or being without characteristics, and do not cling to the five aggregates as having aspirations or being without aspirations.
When practicing Prajñā-pāramitā, the Bodhisattva thinks: “My cultivation today has neither something received nor something to practice; there is no object to grasp, there is no cultivation, nor is there non-cultivation; there is no receiving, nor is there non-receiving; there is no grasping, nor is there non-grasping.”
The Buddha said to Śāriputra:
A Great Bodhisattva practicing Prajñā-pāramitā who can practice in this way is truly practicing.
Furthermore, Śāriputra! When a Great Bodhisattva practices Prajñā-pāramitā, they do not use the Perfection of Giving, the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, or the Perfection of Meditation to practice Prajñā-pāramitā; they do not use the irreversible stage for teaching and transforming sentient beings to practice Prajñā-pāramitā; they do not use the purification of Buddha lands to practice Prajñā-pāramitā; they do not use the Ten Powers of the Tathāgata to practice Prajñā-pāramitā; they do not use the Four Fearlessnesses, the Four Unimpeded Forms of Discrimination and Eloquence, or the Eighteen Unshared Buddha Qualities to practice Prajñā-pāramitā.
They do not use the Dharma of ultimate emptiness; they do not use the Dharma of internal emptiness, external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, true emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness of the category of emptiness, original purity emptiness, emptiness of the natural characteristics, emptiness of all phenomena, emptiness that does not arise, emptiness that does not cease, formless emptiness, natural emptiness, emptiness of form and formlessness; they do not use non-origin, the Dharma realm, or the ultimate basis to practice Prajñā-pāramitā.
Why? Because when a Great Bodhisattva practices Prajñā-pāramitā, regarding all phenomena there is neither destruction nor any view.
Furthermore, Śāriputra! When a Great Bodhisattva practices Prajñā-pāramitā, they do not use the supernatural powers of spiritual mastery to practice Prajñā-pāramitā; they do not use the divine eye, the divine ear, the ability to know the thoughts of others, or the ability to remember past lives to practice Prajñā-pāramitā.
Why? Because when practicing Prajñā-pāramitā, they do not even see Prajñā-pāramitā itself, how much less would they see the Bodhisattva’s supernatural powers! Practicing Prajñā-pāramitā and being able to practice in this way is truly practice.
Furthermore, Śāriputra! When a Great Bodhisattva practices Prajñā-pāramitā, the mind does not think: “I will use supernatural powers to travel to the countless worlds in the eastern direction, as numerous as the sands of the Ganges, to pay homage and make offerings to all the Tathāgatas.” Nor do they think: “The eight directions, above, and below are likewise so, without any difference.” Practicing Prajñā-pāramitā and being able to practice in this way is truly practice.
Furthermore, Śāriputra! When a Great Bodhisattva practices Prajñā-pāramitā, they do not think: “The teachings spoken by the Buddhas, the World-Honored Ones, I will use the divine ear to hear completely. I will observe and see what sentient beings are thinking in their minds. I will remember my past lives. I will use the divine eye to see all sentient beings in the places where they reside.”
The Buddha taught:
Practicing Prajñā-pāramitā and being able to practice in this way is truly practice. Thus, Śāriputra, one who practices in this way liberates countless, innumerable kinds of sentient beings. A Great Bodhisattva who can do this cannot be obstructed by Māra or his retinue. Furthermore, the people of other worlds, seeing and hearing from afar the virtue of this Bodhisattva, all pay homage. Furthermore, the World-Honored Ones in the Buddha worlds of the eastern direction, in the Buddha worlds of the eight directions, above, and below, all protect this Bodhisattva and never allow them to fall into the state of a Śrāvaka or a Pratyekabuddha. The Four Heavenly Kings, up to the Akanishtha Heaven, all protect this Great Bodhisattva. Without needing to seek, favorable conditions naturally arise. Whatever undertaking they initiate will be accomplished, and they receive blessings in the present. Why? Because they use a mind of loving-kindness directed toward sentient beings. Thus, Śāriputra, a Great Bodhisattva practicing Prajñā-pāramitā who can practice in this way is truly practicing.
Furthermore, Śāriputra! A Great Bodhisattva practicing Prajñā-pāramitā, with only a small amount of effort, attains the dhāraṇī gates and samādhi gates, quickly draws near this Tathāgata, the Worthy One, the Perfectly Enlightened One. Wherever they are born, they always encounter Buddhas, never being separated from the Buddhas, until they attain unsurpassed complete and perfect enlightenment.
The Buddha taught:
Practicing Prajñā-pāramitā and being able to practice in this way is truly practice.
Furthermore, Śāriputra! A Great Bodhisattva practicing Prajñā-pāramitā does not think: “Certainly there are all phenomena. Since they are called phenomena, all of them either correspond or do not correspond, are equal or unequal.”
Why? Because at that time, the practitioner does not see phenomena as things that should or should not be practiced, as practiced or not practiced, as equal or unequal!
The Buddha taught:
Practicing Prajñā-pāramitā and being able to practice in this way is truly practice.
Furthermore, Śāriputra! A Great Bodhisattva practicing Prajñā-pāramitā does not think: “I will quickly understand clearly the realm of all phenomena, until I become a Buddha, or even not become a Buddha.”
Why? Because upon reaching the realm of Dharma, there is also no awareness of it.
Practicing Prajñā-pāramitā and being able to practice in this way is truly practice.
Furthermore, Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, he does not see all dharmas and the Dharma Realm as having defects, illnesses, or emptiness. To practice Prajñāpāramitā in this way is truly to practice.
Furthermore, Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, he does not think to himself that all dharmas and the Dharma Realm have countless differences, innumerable and beyond calculation. To practice Prajñāpāramitā and be able to practice in this way is truly to practice.
Furthermore, Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, he does not think, “These are the dharmas, and together with the Dharma Realm there is contemplation and non-contemplation, seeing and non-seeing.” Why? Because he does not contemplate or see any existent dharmas that can be grasped, nor dharmas that can be discriminated. To practice Prajñāpāramitā and be able to practice in this way is truly to practice.
Furthermore, Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, he does not think that the Dharma Realm worries about doing nothing, nor that doing nothing worries about the Dharma Realm. To practice Prajñāpāramitā and be able to practice in this way is truly to practice.
Furthermore, Śāriputra, when a Great Bodhisattva practices Prajñāpāramitā, he does not think that the eye realm is the emptiness of emptiness, nor does he worry about the eye realm. Form does not worry about emptiness; emptiness does not worry about form. The form realm does not worry about emptiness; the emptiness realm does not worry about form. The eye-consciousness realm does not worry about emptiness; the consciousness realm does not worry about the emptiness of eye-consciousness. The ear, nose, tongue, body, mind, sounds, fragrances, tastes, tactile objects, and dharmas are likewise so. The mind realm does not worry about emptiness; the emptiness realm does not worry about mind. The Dharma realm does not worry about emptiness; the emptiness realm does not worry about dharmas. The consciousness realm does not worry about emptiness; the emptiness realm does not worry about consciousness.
The Buddha taught:
“Śāriputra, this is the foremost practice, called the practice of ‘emptiness.’ A Great Bodhisattva who can practice emptiness will not fall into the states of Śrāvakas or Pratyekabuddhas, and will be able to purify Buddha lands, teach and transform sentient beings, and quickly attain the unsurpassed, perfectly complete enlightenment of Buddhahood. Among all practices of Prajñāpāramitā, the practice of Prajñāpāramitā is the most exalted practice, the most enduring, the highest, the bottomless, and incomparable. Why? Because practicing Prajñāpāramitā is the unsurpassed practice, the practice of emptiness, signlessness, and wishlessness. A Great Bodhisattva should practice in this way and should uphold it in this way; then he will quickly approach the place where he receives prediction of Buddhahood.
A Great Bodhisattva who practices this way will teach, liberate, and benefit countless sentient beings beyond measure. If he does not think, ‘I practice Prajñāpāramitā,’ then the Buddhas, the World-Honored Ones, will give him the prediction. He also does not think, ‘I am close to receiving the prediction; I will purify Buddha lands, attain unsurpassed, perfectly complete enlightenment, and turn the Dharma wheel.’ Why? Because this practitioner does not cling to the Dharma Realm, nor does he abide in stillness. He does not see any other dharma; he only practices Prajñāpāramitā. Not clinging means that the Buddhas, the Heavenly Ones among humans, give me the prediction that I will attain unsurpassed, perfectly complete enlightenment. Why? Because a Great Bodhisattva practicing Prajñāpāramitā does not give rise to the notion of a cause, does not give rise to the notion of self, does not give rise to the notion of a receiver, does not give rise to the notion of sentient beings, and does not give rise to the notion of knowledge and views. Why? Because when speaking of self and sentient beings, there is no arising and no ceasing; and when speaking of causes, they originally have no arising and no ceasing. Within that which neither arises nor ceases, where is there a place to practice Prajñāpāramitā? A Great Bodhisattva who can practice in this way, without giving rise to anything belonging