KING ŚRĪVIJAYA PRAJÑĀ PĀRAMITĀ SŪTRA
VOLUME 3
Chapter 5: DHARMA-NATURE
At that time, the Heavenly King Śrīvijaya rose from his seat, draped his robe to expose his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, bowed his head in reverence, and addressed the Buddha:
“World-Honored One! How truly rare! You are the Tathāgata, Worthy of Offerings, Fully and Perfectly Awakened One. You often joyfully speak of the wondrous power of supernatural abilities. Why do all Tathāgata Buddhas possess these supernatural powers? I humbly ask the World-Honored One to explain this clearly.”
The Buddha said to the Heavenly King Śrīvijaya:
“Great King! The deeds of all Tathāgata Buddhas are profound and inconceivable; therefore, they attain such results.”
The Heavenly King Śrīvijaya said to the Buddha:
“World-Honored One! What practices of the Tathāgata Buddhas are called profound and inconceivable?”
The Buddha said to the Heavenly King Śrīvijaya:
“Great King! The causes and results of the dharma-nature of all Tathāgata Buddhas are inconceivable; likewise are the Dharma and merits that benefit sentient beings.”
The Heavenly King Śrīvijaya said to the Buddha:
“World-Honored One! Why is it said that the dharma-nature is inconceivable?”
The Buddha taught:
“Great King! From beginningless time, the aggregates, elements, and sense bases have continuously followed one another within sentient beings; yet the essence of the pure dharma-nature is not defiled. All consciousnesses cannot rely upon it to arise, and all other observations and understandings cannot discriminate it. Thoughts based on wrong views cannot take it as an object; this Dharma is far removed from false thoughts, therefore ignorance does not arise; thus it does not arise from the twelve links of dependent origination. It is called signless, not a conditioned creation. Its own nature is permanently abiding, unborn, undying, without end, and without boundaries.
Great King! The great bodhisattva who practices Prajñā-pāramitā knows this pure dharma-nature in such a way, and therefore can separate from defilements, not be attached or stained, and thus transcend afflictions and attain liberation. This nature is the fundamental Dharma of all Buddhas; merits and wisdom arise from it. Its essence is luminous and pure, beyond measure.”
“Great King! I shall now explain it by analogy. Listen carefully.”
The King replied:
“World-Honored One, I wish to hear.”
The Buddha said to the Heavenly King Śrīvijaya:
“For example, a priceless wish-fulfilling jewel, if polished and adorned, becomes clear, bright, and exceedingly beautiful. If it falls into mud and mire and remains there for a very long time, its essence still remains perfectly round and luminous, without being stained. If someone finds it and preserves it, it will not be lost. The dharma-nature is likewise. Although it is within afflictions, it is not defiled and always remains manifest.
Great King! All Tathāgata Buddhas know that the self-nature of sentient beings is pure, but it is obscured by adventitious afflictions, so they cannot enter their own nature. Therefore, the great bodhisattva practicing Prajñā-pāramitā should think in this way:
‘I will be courageous, diligently cultivate and practice, and reveal this profound Prajñā-pāramitā to sentient beings so that their afflictions may be extinguished. All sentient beings possess a pure self-nature. Therefore, one should not regard them as inferior; one must respect them, regard them as one’s teacher, and honor them according to the Dharma.’
When a great bodhisattva has such a mind, great Compassion, Wisdom, and Power immediately arise.”
“Great King! A great bodhisattva who practices Prajñā-pāramitā in this way attains the stage of non-retrogression.
Great King! A great bodhisattva practicing Prajñā-pāramitā should also think:
‘The afflictions have no power; their own essence is false and contrary to purity. Why? Because they are contrary to Omniscience. The pure dharma-nature is the foundation of all phenomena; its own nature is originally without afflictions. All falsity arises from erroneous and inverted thoughts.’
Great King! For example, the four great elements rely upon space in order to exist, but space itself has nothing upon which it relies. Afflictions are likewise: they depend upon the dharma-nature, but the dharma-nature has nothing upon which it depends.
Great King! The great bodhisattva practicing Prajñā-pāramitā observes and knows this truthfully, and therefore does not give rise to opposition; because of following it, no afflictions arise.
Great King! The great bodhisattva, observing afflictions, does not give rise to attachment. If one were attached, how could one teach others the Dharma of separation from attachment? Therefore, the great bodhisattva must eliminate the mind of attachment and teach the true Dharma in order to release sentient beings from bondage.
A great bodhisattva practicing Prajñā-pāramitā again thinks:
‘If there were even one affliction within samsara, for the benefit of sentient beings, I would accept it.’
A great bodhisattva practicing Prajñā-pāramitā again thinks:
‘In the past, all Buddhas practiced Prajñā-pāramitā and thus attained such conduct. Why? Because the Tathāgata Buddhas of old, while still on the path of practice, also learned in this way; through these two causes and conditions they attained Perfect Enlightenment. Therefore, bodhisattvas should use all skillful means to know this dharma-nature.’
Great King! Although the dharma-nature is immeasurable and boundless in this way, it is obscured by various afflictions, and therefore sentient beings sink and endlessly wander through the six realms of samsaric existence. This is called the nature of sentient beings.
The great bodhisattva practicing Prajñā-pāramitā gives rise to weariness and eliminates desire for the five sense objects; when cultivating the unsurpassed path, this nature is called liberation. Because it transcends all suffering, it is called the peaceful Dharma, the ultimate Dharma sought by all beings in the world. The wisdom of all modes, eternally abiding and wondrous, also gains freedom and receives the position of Dharma King through this very dharma-nature.
Great King! A great bodhisattva practicing Prajñā-pāramitā, at the stages of beginning, middle, and advanced practice, observes that the dharma-nature of all phenomena has always been equal and tranquil from beginning to end, without obstruction, just as forms cannot fill all of space. The great bodhisattva practicing Prajñā-pāramitā knows truthfully all practices because they possess one equal characteristic. Such a great bodhisattva practicing Prajñā-pāramitā can eliminate the two characteristics: the characteristic of self and the characteristic of phenomena. All ordinary beings are firmly bound by attachment and therefore do not know, do not see, and do not attain the dharma-nature. The great bodhisattva practicing Prajñā-pāramitā fully penetrates this dharma-nature, yet sentient beings are not two and not different. Why? Because thusness is without difference.
Great King! The great bodhisattva practicing Prajñā-pāramitā relies upon this dharma-nature to cultivate wholesome roots and enters the three realms to benefit sentient beings. Although appearing impermanent, it is not truly so. Why? Because the great bodhisattva practicing Prajñā-pāramitā sees the dharma-nature as it truly is, possesses the skillful means of great Compassion, and through the power of vows does not abandon sentient beings. Ordinary beings and those of the two vehicles do not possess such original vows of great Compassion, and therefore cannot see the complete and pure dharma-nature.
Great King! The great bodhisattva practicing Prajñā-pāramitā should contemplate in this way:
‘The dharma-nature of all noble beings has no person who cultivates and no Dharma to cultivate; no person who practices and no Dharma to be practiced; no mind and no mental phenomena; no karma and no karmic results; no suffering and no joy.’
One who contemplates in this way is called equal, without difference. It is the vast separation from and accordance with all things, without self and things belonging to self, without high and without low. It is true, pure, luminous, eternally abiding, and inexhaustible. Why? Because all Dharmas of noble beings are accomplished through this, and noble beings are also manifested through this nature.
Great King! The unshared Dharmas and the boundless merits of all Tathāgata Buddhas all arise from this nature and come forth from this nature.
Great King! All precepts, concentration, and wisdom of noble beings arise from this nature; the Prajñā-pāramitā of Buddhas and bodhisattvas also comes forth from this nature. This nature is tranquil, surpasses all names and characteristics, is true, far removed from inversion, and unchanging in nature, therefore it is called suchness. As the realm of noble wisdom, it is called the wisdom of ultimate meaning. This nature is neither existence nor nonexistence, neither permanence nor annihilation, neither samsara nor Nirvana, neither defiled nor pure; it is free from one and free from other, without name and without characteristics.
O great king! The Great Bodhisattva who practices the Perfection of Wisdom should further contemplate in this way: The nature of phenomena is free from characteristics, and all phenomena are free from characteristics; they are neither two nor different. Why is this so? Because when all phenomena are free from characteristics, the nature of phenomena is free from characteristics; when the nature of phenomena is free from characteristics, all sentient beings are free from characteristics and are the same as the Dharma Realm, which is free from characteristics; when the Dharma Realm is free from characteristics, all phenomena are free from characteristics. In such freedom from characteristics, nothing can be sought. Because the suchness of the nature of phenomena and the suchness of sentient beings are one and not two; the suchness of sentient beings and the suchness of the nature of phenomena are one and not two; the suchness of the nature of phenomena and the suchness of all phenomena are neither two nor different; the suchness of all phenomena and the suchness of all Buddhas are neither two nor different; the suchness of the nature of phenomena and the suchness of the past, present, and future are not in opposition. The suchness of the past and the suchness of the future are also not opposed to one another. The suchness of the past, present, and future is the suchness of the aggregates, realms, and sense bases. The suchness of the aggregates, realms, and sense bases is the suchness of defilement and purity. The suchness of defilement and purity is samsara; the suchness of Nirvana and the suchness of samsara and Nirvana together are the suchness of all phenomena.
O great king! What is spoken of as suchness means that it is not different, not changing, unborn, true, and free from disputes. Because it is free from disputes, it is called suchness. Seeing and knowing truly that phenomena are unborn, although phenomena arise, suchness remains unmoved. Although suchness gives rise to all phenomena, suchness itself does not arise. This is called the pure Dharma Body, unchanging, like empty space, incomparable. Throughout all three realms, there is no phenomenon that can compare with it, nor any body of a sentient being that can compare with it. Pure, free from defilements from beginningless time, never stained; inherently luminous and pure, unborn and unarisen. Although it exists within the mind, thoughts, and consciousness, it is not the nature of mind, thoughts, and consciousness; it is emptiness, signlessness, and wishlessness. It pervades the worlds of empty space and immeasurable, boundless sentient beings; all are equal, without distinction. It is not form, yet it is not separate from form; it is not feeling, perception, formation, or consciousness, yet it is not separate from feeling, perception, formation, or consciousness; it is not the great elements of earth, water, fire, and wind, yet it is not separate from the great elements of earth, water, fire, and wind; it is unborn yet free from birth; although contrary to samsara, it does not conform to Nirvana. The eyes do not see it, the ears do not hear it, the nose does not smell it, the tongue does not taste it, the body does not touch it, and the mind does not know it. It does not abide in mind, thoughts, and consciousness, yet it is not separate from mind, thoughts, and consciousness.
O great king! This is called the nature of phenomena. The Great Bodhisattva who practices the Perfection of Wisdom and penetrates this Dharma, cultivating purity, can, throughout the trichiliocosm, or in the continent of Jambudvipa, in cities, towns, villages, and settlements, manifest physical forms everywhere. Yet those physical forms are not form, not characteristics, but appear as form and characteristics; they are not the six sense faculties and six sense objects, yet they constantly teach and transform sentient beings without ever ceasing. This is because the body is explained as a phenomenon that is impermanent, without self, suffering, and impure. Yet the Bodhisattva clearly knows that sentient beings possess the nature of quiescence. The Bodhisattva can manifest immeasurable varieties of bodies, skillfully using expedient means to teach and transform sentient beings, enabling them to recognize that all bodies have no creator and no receiver, like trees and stones. For the sake of sentient beings, the Bodhisattva speaks of the pure practices.
O great king! The Great Bodhisattva who practices the Perfection of Wisdom in this way, penetrating the nature of phenomena, attains mastery and is not disturbed. Thus wisdom-activity arises, and the Bodhisattva attains the miraculous powers of playful freedom, manifests freely abiding states, and can display all dignified manners. Through mastery, the Bodhisattva reaches Omniscient Wisdom and completely understands all phenomena.
O great king! Such mastery of the Perfection of Wisdom is without limit in characteristics yet exists everywhere. Although without form, it manifests forms. With mastery, it observes the minds of all sentient beings everywhere, sees the true nature of mind, and freely remembers countless successive kalpas without interruption. It freely transforms and abides in the characteristics of liberation; it is free in the exhaustion of outflows, yet for the sake of sentient beings it does not enter the exhaustion of outflows. Transcendent mastery is the profound realm of the noble wisdom of saints, which neither the Śrāvakas nor Pratyekabuddhas can measure. This mastery is firm and cannot be destroyed by Māra; moreover, it can arrive at the site of enlightenment and accomplish the supreme, foremost Buddha Dharma. It freely turns the wheel of Dharma according to circumstances; it freely disciplines and teaches all sentient beings. Freely receiving the position of attainment means attaining mastery of Dharma.
O great king! The Great Bodhisattva who practices the Perfection of Wisdom penetrates the profound nature of phenomena as it truly is, and therefore attains mastery. The Great Bodhisattva cultivates the meditations, liberations, and concentrations of Bhadra and thus attains this mastery, without being bound by the realms of desire, form, or formlessness. Why is this so? Because all afflictions of bondage, falsehood, discrimination, inversion, and attachment to characteristics have been abandoned. If the Bodhisattva possesses mastery over taking birth, then the Bodhisattva is born freely in places without bondage, and can freely appear and disappear according to wish. Wherever the Bodhisattva is born, the Great Vehicle is always maintained and Buddha Dharma is accomplished. Yet when seeking all Buddha Dharma throughout the ten directions, it cannot be found. This is because all phenomena are the same Buddha Dharma, neither permanent nor annihilated. Why? Because seeking this Dharma is impossible. Seeking it through the principle of true suchness is impossible. This Dharma cannot be said to exist or not exist, nor does it possess names or characteristics. It transcends this realm, and therefore being free from names and characteristics is equality. If it is a Dharma of equality, there is no attachment; and a Dharma that cannot be grasped is the true Dharma. If one clings to the true, it becomes false. Here, because there is no attachment, it is not false; because there is no grasping, the mind has no obstruction. Without obstruction, there is no hindrance; without hindrance, there is no dispute; without dispute, it is the same as empty space. This Dharma does not depend on the realms of desire, form, or formlessness. Because it depends on no place, this Dharma has no form, shape, or characteristics. If a Dharma has no form, shape, or characteristics, one should know that this Dharma is truly according to reality, following that realm in which both the knower and the known are abandoned. Why? Because within it there is not even a single Dharma of enlightenment and not even a single Dharma to be enlightened. This is called the Great Bodhisattva who practices the Perfection of Wisdom and penetrates the Dharma of equality.
O great king! The Great Bodhisattva who practices the Perfection of Wisdom contemplates great loving-kindness, great compassion, great joy, and great equanimity, yet does not see a self or sentient beings, does not see a person, and does not see a life span.
Although practicing generosity, the Bodhisattva disciplines the mind so as to leave behind the mind of precepts and characteristics, while always maintaining pure discipline. With an inexhaustible mind, the Bodhisattva cultivates patience; with a mind of transcendence, cultivates diligence; with a tranquil mind, cultivates meditation; with an unattached mind, cultivates wisdom. Through the mind, the Bodhisattva cultivates the four foundations of mindfulness; with an equal mind, cultivates right effort; abandoning the mind of conceptual proliferation, cultivates the spiritual powers; discerning sentient beings, contemplates the faculties; abandoning the mind of error, cultivates the powers; using a discriminating mind, contemplates the factors of enlightenment; using a mind without deliberate effort, cultivates the right path. With a mind free from attachment, there is pure faith; with natural wisdom, one remembers the Dharma. With an equal mind, one cultivates the samādhis. With a non-discriminating mind, one contemplates the Perfection of Wisdom. With a mind that has ceased thinking, one cultivates concentration. With a mind that sees nowhere, one cultivates contemplation. With a mind without thoughts, one cultivates mindfulness of the Buddha. With an equal mind that penetrates the Dharma Realm, one cultivates mindfulness of the Dharma. With a mind that abides nowhere, one cultivates mindfulness of the Sangha. With the originally pure mind, one teaches and transforms sentient beings. Without arising discriminations, one discriminates the Dharma Realm and gathers all phenomena. With a mind like empty space, one adorns and purifies Buddha lands. With a mind without attainment, one attains the patience of unborn phenomena. With a non-retreating mind, one attains the stage of non-retrogression. Because the mind is free from characteristics, one does not see characteristics. With an equal mind pervading the three realms, one adorns the site of enlightenment. The mind can understand all phenomena; therefore, when turning the Dharma wheel, one does not see that there is hearing or speaking. When manifesting Nirvana, one clearly knows that the original nature of samsara is equal.
O great king! The Great Bodhisattva who practices the Perfection of Wisdom observes all phenomena without seeing a person who observes or a Dharma that is observed. In this way, the Bodhisattva immediately attains freedom of movement. Why? Because the mind is pure, the Bodhisattva sees all sentient beings as also pure.
O great king! Just as empty space completely pervades all things, so too is the mind of the Great Bodhisattva who practices the Perfection of Wisdom.
When this Dharma was spoken, among the great assembly there were forty-eight thousand humans and devas who generated the mind of Supreme Perfect Enlightenment; thirty-two thousand Bodhisattvas attained the patience of unborn phenomena; eighty-four thousand sentient beings attained the pure Dharma eye, leaving behind dust and defilements; and twelve thousand monks attained the exhaustion of outflows.
The Buddha said to King Śreṣṭha Deva:
O great king! The Great Bodhisattva who practices the Perfection of Wisdom, whose mind is pure and profound and vast like the ocean, possesses merits and wisdom beyond measure. The Great Bodhisattva can appear in the world, bringing precious virtues to save and liberate sentient beings, until ultimately attaining Buddhahood; yet the merits of the Bodhisattva can never be exhausted. It is like the great ocean that gives birth to many kinds of treasures.
The wisdom of the Bodhisattva is profound and difficult to fathom; therefore, the Śrāvakas and Pratyekabuddhas cannot compare with it. It is like the great ocean, which small creatures cannot enter. The wisdom of the Bodhisattva is vast and boundless. Why is this so? Because it does not cling, does not abide, has no form, and has no characteristics. The wisdom of the Bodhisattva, from the very beginning until the final stage, becomes progressively deeper and more profound in sequence. From the moment one first generates the Bodhi mind until attaining Omniscience, the Dharma of the Bodhisattva remains thus; it does not dwell together with afflictions and evil spiritual companions. If worldly wisdom enters into the wisdom of the Bodhisattva, it becomes of one characteristic and one flavor. Because Omniscience is without characteristics, there is no distinction of flavors.
The Great Bodhisattva observes all phenomena, yet does not see any phenomenon increasing or decreasing. Why is this so? Because they have penetrated the profound equality of the Dharma nature. The Great Compassion and Great Power of the Bodhisattva do not contradict the original vows; this is the basis upon which all sages rely. For the sake of sentient beings, the Bodhisattva speaks the Dharma throughout their entire life without ever ceasing.
O Great King! The Great Bodhisattva who practices Prajñā-pāramitā penetrates the profound Dharma nature in this way.
O Great King! The Great Bodhisattva can penetrate all teachings concerning the principles of worldly truth (Saṃvṛti-satya). Although they speak of form, form is not truly existent; when seeking this form, it absolutely cannot be grasped. Feeling, perception, formations, and consciousness are likewise. Although they speak of earth, earth is not truly earth; when seeking earth, it absolutely cannot be grasped. Water, fire, wind, space, and consciousness are likewise. Although they speak of the eye faculty, it is not truly the eye faculty; when seeking the eye faculty, it absolutely cannot be grasped or clung to. The ear, nose, tongue, body, and mind are likewise. Although they speak of the self, it is not truly the self; when seeking the self, it absolutely cannot be grasped or clung to. Life, sentient beings sustained by others, the doer, the experiencer, the seer, and the knower are also the same. Although they speak of the world, it is not truly the worldly phenomena; when seeking worldly phenomena, they absolutely cannot be grasped. Although they speak of Buddhadharma, it is not truly Buddhadharma; when seeking Buddhadharma, it absolutely cannot be grasped. Although they speak of Bodhi, it is not truly Bodhi; when seeking Bodhi, it absolutely cannot be grasped.
O Great King! If all words are teachings of worldly truth, they are not ultimately real; yet without them, one cannot speak of the Supreme Truth.
The Great Bodhisattva who practices Prajñā-pāramitā penetrates worldly teachings without contradicting the Supreme Truth. Through penetrating these teachings, they know that all phenomena neither arise nor cease, neither perish nor exist here or there, and are all apart from verbal and written conceptual elaborations.
O Great King! The Supreme Truth is tranquil and silent, free from words. It is a Dharma that cannot be changed or destroyed, and is the realm of the wisdom of the sages. Whether a Buddha appears in the world or does not appear in the world, its nature and characteristics always remain constant. This is called the Bodhisattva’s penetration of the Supreme Truth.
At that time, King Śrīvijayarāmin said to the Buddha:
“World-Honored One! If all phenomena neither arise nor cease, their own nature is emptiness and they are far removed from existence, then why does a Buddha appear in the world and turn the Dharma wheel? Why does the Bodhisattva, regarding phenomena that do not arise, perceive that there is arising?”
The Buddha said to King Śrīvijayarāmin:
“O Great King! Because phenomena do not cease, therefore they do not arise. Why is this so? Because their nature does not change. However, due to the causes and conditions perceived by worldly people, they see arising and ceasing; all of these are false and do not truly exist.
The Great Bodhisattva who practices Prajñā-pāramitā, using skillful means, sees the phenomena of dependent origination and immediately knows that all worldly phenomena are empty, nonexistent, and cannot be found as solid realities. They are like magical illusions, reflections, mirages, and echoes, arising in dependence upon causes and conditions, and therefore constantly shifting without stopping.
The Great Bodhisattva who practices Prajñā-pāramitā observes that all phenomena are empty, and even phenomena arising from causes and conditions should be contemplated in this way: These equal phenomena are now seen as having arising, abiding, and ceasing. What causes and conditions produce arising, and what causes and conditions produce cessation? Then one knows that it is due to ignorance that formations arise; depending on formations, consciousness arises; consciousness gives rise to name-and-form; name-and-form gives rise to the six sense bases; the six sense bases give rise to contact; contact gives rise to feeling; ordinary beings give rise to craving; because of craving, grasping arises; because of grasping, becoming continues; because of becoming, there is birth; because of birth, there are aging, death, sorrow, grief, suffering, and distress. Therefore, in cultivation one must cut off ignorance. If ignorance is cut off, the remaining eleven factors are also extinguished. It is like the human body: if the life faculty is cut off, the remaining faculties can no longer function.
O Great King! The outsiders with wrong views seek liberation, but they only wish to eliminate death and do not know how to eliminate birth. If there is no birth, there is no cessation. It is like a person throwing a clod of earth at a lion: the lion chases after the person who threw it, while the clod of earth remains still. The Bodhisattva is likewise: only cut off birth, and death will naturally cease. It is like a dog that only knows how to chase after the clod of earth and does not know how to chase after the person, so the earth continues to be thrown without end. Outsiders are the same; because they do not know how to cut off birth, they cannot be free from death.
O Great King! The Great Bodhisattva who practices Prajñā-pāramitā, in this way, has skillfully understood that through causes and conditions, phenomena arise and cease. O Great King! The Great Bodhisattva who practices Prajñā-pāramitā knows that phenomena arising from causes and conditions are empty and do not truly exist; therefore, they do not give rise to pride.
If born into the household of a Brahmin, Kṣatriya, householder, or elder, they do not give rise to pride concerning nobility or wealth. If born into a lowly and poor household, they should know that their karma from previous lives was impure and that they are experiencing inferior results. Their mind gives rise to weariness, and they seek to leave home. They should think in this way: ‘This body of mine has already become separated from karmic obstacles, and I cultivate pure karma, making myself pure and causing others to do likewise. Having saved myself, I then save others; having sought liberation myself, I then release others from bondage.’
Because of this cause and condition, they attain diligence and no longer become lazy. Evil phenomena and obstacles to the path are cut off; wholesome phenomena that assist the path increase and grow. They diligently practice cultivation. The Bodhisattva thinks: ‘Because I undertake this responsibility, I must personally eliminate all afflictions and liberate sentient beings. I must not be lazy.’
The Great Bodhisattva who practices Prajñā-pāramitā should draw near to teachers and monastics, whether they hear little or much, whether they possess knowledge or do not possess knowledge, whether they uphold precepts or violate precepts. They should give rise to reverence and respect toward fellow practitioners, regarding them as they would the Buddha. They think: ‘Now I rely on teachers and learn from them. Whatever wholesome practices have not yet been completed, I will make complete; whatever afflictions have not yet been extinguished, I will extinguish. I will support wholesome Dharma and distance myself from evil Dharma. Using Omniscience and the great field of merit of tranquil Great Compassion, I will pity sentient beings like the teacher of gods and humans. I am a skillful teacher who accomplishes good deeds. All gods and humans serve the Dharma King, regarding him as the Great Teacher.’
The Great Bodhisattva who practices Prajñā-pāramitā thinks: ‘The Buddha taught pure precepts; even at the cost of abandoning my life, I will not violate them. As the World-Honored One said, acting according to his teachings is itself an offering to all Buddhas.
If Brahmins, Kṣatriyas, householders, or elders, with faith, make offerings of all kinds of food and drink, the Bodhisattva should receive and use them according to the Dharma, without causing them to lose faith in the results of their offerings. The giver and the receiver both gain benefit.
When Brahmins, Kṣatriyas, householders, and elders take the name of Śramaṇa and regard it as the name of a Bodhisattva in order to create a field of merit, the Bodhisattva should practice the true Dharma according to principle and measure, causing the merits of the Śramaṇa to be revealed as a field of merit and virtue. The Bodhisattva practices and teaches others in this way without ever ceasing.’
The Great Bodhisattva who practices Prajñā-pāramitā, by cultivating in this way, can accord with all worldly beings. Seeing angry people, they give rise to humility. Seeing arrogant people, they give rise to the contemplation of non-self. Seeing crooked and deceitful people, they give rise to the thought of uprightness. Seeing people who speak falsely, they speak truthfully. Toward those with harsh speech, they always speak gentle words. Seeing stubborn people, they manifest gentleness. Seeing cruel people, they practice loving patience. Seeing those with false teachings, they give rise to Great Loving-Kindness. Seeing suffering sentient beings, they give rise to Great Compassion. Seeing stingy people, they practice generosity.
O Great King! The Great Bodhisattva who practices Prajñā-pāramitā and accords with worldly wisdom in this way is born in a pure Buddha realm. Why is this so? Because their observance of precepts is without deficiency; they are free from all impurities; they cultivate an equal mind toward all sentient beings; they possess all roots of virtue; they are not attached to fame and profit; their faith is pure; they do not seek karmic rewards; they diligently cultivate and do not become lazy; they cultivate meditative concentration and are free from scattered thoughts; they use subtle wisdom to learn and hear extensively; their faculties are not deficient; they possess intelligence and wisdom; they constantly cultivate Great Loving-Kindness; they are free from the affliction of anger. Due to these causes and conditions, they are born in a pure Buddha realm.
At that time, King Śrīvijayarāmin said to the Buddha:
Venerable World-Honored One! As the World-Honored One has said! If one cultivates the practice of equality and maintains pure precepts, one will be born in the Buddha realm. Then if one fully cultivates only one practice, will one also be born in the Buddha realm?
The Buddha said to King Śrīvijayarāmin: Great King! If there is a Great Bodhisattva as previously described, who in all dharmas purely cultivates a single practice, then that one practice will encompass all dharmas; such a single practice enables one to be born in a pure land. Why is this so? Because within each single practice, all practices are fully contained.
Great King! The Great Bodhisattva who practices Prajñā-pāramitā in this way will be born in a pure land and will not be born from a defiled womb. Why? Because the Great Bodhisattva creates Buddha images, repairs monasteries, polishes the ground of Buddha stupas with fragrant substances, and makes offerings before the stupa of the Tathāgata; or uses fragrant water to wash Buddha images; or sweeps, cleans, and sprinkles water to smooth the grounds within temple lands. The Great Bodhisattva makes offerings and cares for parents, teachers, fellow students, and Śramaṇas, making offerings equally to all with an impartial mind. For the sake of all sentient beings, the Bodhisattva dedicates these roots of virtue, and all are dedicated toward unsurpassed perfect enlightenment, causing them to become pure.
The Great Bodhisattva who practices Prajñā-pāramitā in this way immediately becomes free from worldly attachments. Why? Because the mind does not cling, does not become defiled by evil companions, does not pursue sense objects, and remains distant from and unattached to objects that give rise to craving and affection; one truly practices the precepts taught by the World-Honored One, having few desires, knowing contentment, and accepting the four requisites according to circumstances. One turns toward the knowledge of sufficiency, is always fearful of faults and wrongdoings, delights in secluded places, and wishes to separate from all attachments.
Great King! The Great Bodhisattva who practices Prajñā-pāramitā in this way, without attachment to worldly dharmas, immediately attains a pure life; speech, mind, and conduct are not fabricated or deceptive. Before donors, one’s body does not falsely display dignified conduct; one walks calmly and peacefully, with one’s gaze lowered six feet ahead. Yet afterward, if there are no donors, one speaks loosely and behaves carelessly. Before donors, one does not lower one’s voice and speak gently, sweetly, beautifully, and flatteringly in order to obtain offerings; but behind the donors’ backs, one immediately indulges and behaves without restraint. When seeing someone making offerings, one says with one’s mouth that one does not need them, but in one’s mind one greatly desires them. This is called having the mind burned by afflictions. One says with one’s mouth that one has few desires, but in one’s mind one craves material support.
Great King! The Great Bodhisattva who practices Prajñā-pāramitā has no signs of deception and has abandoned the pursuit of material offerings. If one sees that donors have not provided something, one should not say that one’s three robes are worn out, one’s alms bowl is lacking, or that one needs medicine. Before donors, one should not say that a certain donor gave me this item. If that person believes that I possess great compassion, extensive learning, and pure precepts, and praises me in this way, yet I do not possess these virtues, then I only know how to practice in order to repay the donor’s kindness.
The Great Bodhisattva should not praise oneself and criticize others in this way, following laypeople’s wishes in order to seek material offerings. If they make offerings to others, one should not become angry and should not slander them in order to obtain those resources. One should not falsely create friendship in order to harm others and take their possessions; one should not joke and play around with others in order to obtain things. If a donor intends to make offerings, praises someone who teaches the Dharma, or intends to give to the assembly but has not yet considered or decided to give, the Bodhisattva must not hint or interfere in order to obtain a share. If one receives offerings, one should not become attached, thinking: “This belongs to me, this is my possession.” Instead, one should immediately give it again to Śramaṇas, the Saṅgha, parents, and those who are in hardship, allowing them to use it equally. If resources are exhausted, one should not give rise to distress, nor should one’s mind become troubled if offerings are not received for several days.
Great King! If the Great Bodhisattva receives offerings and gives them back out, both acts are pure. Because the mind practicing is pure, there is no weariness. Why? Because the Great Bodhisattva practicing Prajñā-pāramitā remains in saṃsāra for the benefit of sentient beings and does not become weary. If there are matters caused by Māra that cause suffering and oppression, the mind will not retreat. If there are people who wish to practice the path of the Two Vehicles, one teaches them the Dharma without fear or exhaustion. The Bodhisattva cultivates oneself in order to assist the Dharma of Bodhi and does not become weary.
Great King! The Great Bodhisattva who practices Prajñā-pāramitā with such diligence can accord with the right practices taught by the Buddha. Why? Because the Great Bodhisattva who practices Prajñā-pāramitā abandons all negligence, keeps the mind constantly careful, skillfully protects oneself, and does not perform evil deeds or unwholesome dharmas. Speech and thought are likewise.
The Great Bodhisattva who practices Prajñā-pāramitā, although living in the present, always fears all evil deeds and unwholesome dharmas; in the future, one decisively cuts them off so they cannot arise. One speaks words according to truth and reason, constantly teaches the Dharma for instruction, does not speak false teachings, and abandons all defiled karma. One then cultivates pure conduct, does not slander the Buddha’s teachings, and distances oneself from impure dharmas and afflictions. This is called protecting the Dharma of the Tathāgata. All evil deeds and unwholesome dharmas are completely eradicated.
Great King! The Great Bodhisattva who practices Prajñā-pāramitā follows the Buddha’s pure teachings in this way. When seeing sentient beings, one has a cheerful expression and does not frown. This is because the mind has already abandoned defilements; the faculties are pure, free from impurities and contamination; the mind has no anger and contains no resentment.
The Great Bodhisattva who practices Prajñā-pāramitā in this way immediately gains extensive learning. One observes saṃsāra and truly understands the blazing fires of desire, the burning fires of anger, and the fires of ignorance that constantly cause delusion. One also truly understands that conditioned phenomena are impermanent and that all conditioned experiences of suffering are without self. Sentient beings in the world cling to conceptual elaborations. Among all dharmas, only Nirvāṇa is peaceful and still. If one hears others speak, one immediately thinks of ways to transmit it so that everyone may give rise to a firm mind of great loving-kindness and compassion. If one does not hear the Dharma, one does not contemplate or cultivate it. Therefore, hearing the Dharma is the root from which wisdom arises, just like written words. All wisdom arises from this cause; if one has already attained extensive learning, then one can protect the true Dharma.
Great King! In the future age of the decline of the Dharma, when the true Dharma is destroyed, there will also be sentient beings who diligently cultivate practice but do not encounter the light of the Dharma because there is no one to expound the profound teachings.
At that time, the Bodhisattva will immediately proclaim the wondrous and profound Dharma. That is Prajñā-pāramitā, which enables sentient beings to attain morality, concentration, and wisdom.
The Bodhisattva further praises:
Good son! In the final age of the Dharma, when the true Dharma is destroyed in this way, you are still able to bring forth the Bodhisattva mind and seek unsurpassed perfect enlightenment in order to benefit sentient beings. The Buddhas of the three times have all practiced this Dharma of Prajñā-pāramitā. If you diligently cultivate this Dharma, you will not be far from unsurpassed perfect enlightenment. Why? Because this Prajñā-pāramitā is not separate from Bodhi.
For example, if someone plants rice and the rice has already blossomed, one knows with certainty that the harvest will not be far away. Likewise, the Bodhisattva who seeks unsurpassed perfect enlightenment and hears Prajñā-pāramitā can know with certainty that Buddhahood is not far away.
Great King! If any good man or good woman abandons Prajñā-pāramitā, then apart from it there is no other Dharma upon which to rely in seeking perfect enlightenment. It is like a prince who abandons his royal father and seeks someone else to make him crown prince; this can never happen. The Bodhisattva is the same: seeking omniscient wisdom must necessarily depend upon Prajñā-pāramitā in order to attain it.
For example, if a calf wishes to drink milk, it must depend upon its mother; if it goes to another cow, it cannot obtain it.
Great King! The Great Bodhisattva is always the child of the Dharma King, drawing close to Prajñā-pāramitā to adorn the body and appearance, just as beautiful flowers adorn the body and appearance. With all faculties complete, one constantly goes to the place of the Tathāgata, practices according to the path realized by the Tathāgata, attains awakening, and saves sentient beings suffering in the world. Skillfully understanding the Buddha’s teachings, one constantly cultivates the holy conduct in order to preserve the fortress of the Tathāgata’s omniscient wisdom.
Great King! The Great Bodhisattva who practices Prajñā-pāramitā is the child of the Dharma King; therefore, even Brahmā, Śakra, and those who constantly aid the world must respect them. Why? Because by practicing the Bodhisattva path, one attains the irreversible stage, and therefore all Māras cannot disturb them. Abiding in the Buddha’s Dharma and penetrating all principles of emptiness and equality, one does not rely on external conditions. Abiding in the Buddha’s wisdom in this way, one does not dwell together with Śrāvakas and Pratyekabuddhas, but transcends the world and abides in the patience with the unborn nature of phenomena.
Great King! The Great Bodhisattva who practices Prajñā-pāramitā can truly know the minds of greed, anger, and ignorance of all sentient beings, and can also truly know wholesome minds and firm minds. Having truly known them, one must use appropriate methods of Dharma in each case in order to skillfully teach and transform sentient beings.
The Great Bodhisattva who practices Prajñā-pāramitā, if there are sentient beings who wish to see the Buddha’s body in order to receive transformation, immediately manifests a Buddha body for them and teaches the Dharma. If sentient beings wish to receive transformation through the body of a Bodhisattva, one manifests the body of a Bodhisattva. If sentient beings wish to receive transformation through the body of a Pratyekabuddha, one manifests the body of a Pratyekabuddha. If sentient beings wish to receive transformation through the body of a Śrāvaka, one manifests the body of a Śrāvaka. If sentient beings wish to receive transformation through the bodies of Brahmā, Śakra, Brahmins, Kṣatriyas, elders, or householders, one manifests those forms for their liberation.
O great king! A Great Bodhisattva who practices the Perfection of Wisdom, in order to teach and transform sentient beings; if a Great Bodhisattva practices the Perfection of Wisdom, then his mind nature is compassionate, upright, joyful, and free from all minds of flattery, jealousy, and defilement. The mind must always remain pure, speech must be gentle and harmonious, one must stay far away from harsh speech, and always practice patience in order to draw near to sentient beings.
O great king! A Great Bodhisattva who practices the Perfection of Wisdom in this way attains peace and happiness wherever he is. The reason is that the Bodhisattva possesses complete right view and pure view; when pure conduct is practiced, the realm corresponds with the mind. If the mind is contrary to unwholesome dharmas, then the realm becomes a place of defilement, and pure conduct cannot be practiced.
A Great Bodhisattva who practices the Perfection of Wisdom, upon seeing fellow practitioners, gives rise to a joyful mind. If there are material goods or Dharma, he shares them with everyone and follows only one path, which is the Buddha path. He takes only the Buddha as his Teacher and does not worship others.
O great king! A Great Bodhisattva who practices the Perfection of Wisdom in this way is peaceful wherever he is, fully possessing the methods of gathering and embracing beings; using the giving of happiness, the giving of benefit, and the giving of inexhaustibility to teach sentient beings; using beneficial words with meaning according to Dharma and truthful words to teach sentient beings. Using equal benefit of material goods, equal benefit through the body, equal benefit of life, and equal benefit of personal possessions to teach sentient beings.
O great king! The giving of benefit means the giving of Dharma. The giving of happiness means the giving of material goods. The giving of inexhaustibility means showing the path of enlightenment. Beneficial speech is to cause that person to perform wholesome deeds. Meaningful speech causes that person to see the truth. Speech according to Dharma follows the teachings spoken by the Buddha. Speech that does not deviate means speaking the Dharma as it truly is. Equal benefit through material goods includes things that can be eaten, chewed, drunk, inhaled, tasted, and clothing. Equal benefit through the body means protecting and benefiting one’s own body and causing others to do likewise. Equal benefit of life means pearls, lapis lazuli, coral, agate, and whatever external things sustain life. Equal benefit of personal possessions means elephants, horses, vehicles for riding, and all pure wealth.
A Great Bodhisattva who practices the Perfection of Wisdom sees his own practice and giving to others as being the same.
O great king! A Great Bodhisattva who practices the Perfection of Wisdom should possess a beautiful physical form, constantly cultivate serene deportment, non-deceptive deportment, and pure deportment; everyone delights in seeing him, inside and out he is gentle and harmonious, and whoever looks upon him feels pleased and joyful, without becoming weary. All sentient beings love and respect him, and whoever sees him may immediately give rise to a wholesome mind. If an angry person sees him, that anger is immediately liberated.
O great king! A Great Bodhisattva who practices the Perfection of Wisdom, being beautiful in this way, should be accepted as a place of refuge for sentient beings, drawing them near, causing afflictions to be extinguished, able to guide sentient beings out of the vast and boundless ocean of birth and death, and able to save sentient beings from worldly dangers. He becomes a close friend for those without relatives, a good physician who cures the illness of afflictions, a rescuer for those who have no one to save them, a place of return and refuge for those without a place of refuge, and a Dharma lamp for ignorant sentient beings.
A Great Bodhisattva who practices the Perfection of Wisdom becomes a place of refuge for beings, like a great medicinal tree that cures all illnesses.
For example, the great tree called Good Seeing: its roots, branches, leaves, flowers, fruits, color, fragrance, taste, and touch all heal the illnesses of sentient beings.
O great king! A Great Bodhisattva who practices the Perfection of Wisdom is likewise. From the time he first generates the mind of enlightenment, he cures the various diseases of afflictions for sentient beings. Therefore, the merit and wisdom of a Great Bodhisattva are such that if sick people see or hear of him, they are healed.
A Great Bodhisattva who practices the Perfection of Wisdom is always in accordance with merit and virtue, making offerings to the Three Jewels according to his ability. When someone is ill, he gives medicine; when he sees hunger and thirst, he gives food and drink; when he sees cold and suffering from cold, he gives clothing; he wholeheartedly serves teachers, monks, and preceptors. Fellow practitioners of Buddhist Dharma should be greeted with joined palms and respect. He establishes monasteries and gives fields. According to his ability, he gives to the Sangha, and even in serving and carrying out tasks, he considers circumstances and follows what is reasonable and in accordance with Dharma. When he hears the names of Śramaṇas and Brahmins who cultivate the path and possess virtue, he always seeks them out in person.
O great king! A Great Bodhisattva who practices the Perfection of Wisdom can give rise to wholesome deeds and can use skillful means to teach and transform sentient beings.
In this Buddha land, although his body does not move, he can travel throughout limitless Buddha worlds to learn the true Dharma.
In this Buddha land, although his body does not move, he travels throughout limitless Buddha worlds to hear and receive the true Dharma.
In this Buddha land, although his body does not move, he manifests in limitless Buddha lands in order to make offerings to the Tathāgatas.
In this Buddha land, although his body does not move, he travels throughout limitless Buddha worlds in order to accomplish the provisions for unsurpassed Bodhi.
In this Buddha land, although his body does not move, he travels throughout limitless Buddha worlds; if he sees a Bodhisattva attaining Buddhahood, he respectfully makes offerings.
In this Buddha land, although his body does not move, he manifests the attainment of the path in limitless worlds.
In this Buddha land, although his body does not move, he manifests turning the Dharma wheel in limitless Buddha lands.
In this Buddha land, although his body does not move, he manifests Nirvana in limitless Buddha lands.
In this Buddha land, although his body does not move, in order to bring liberation to people, he manifests bodies in limitless Buddha lands so that they all can see him, without giving rise to discriminating thoughts.
At that time, Śrīvijaya said to the Buddha:
“World-Honored One! Why is it that Great Bodhisattvas manifest all transformed bodies while their minds remain without discrimination?”
The Buddha told Śrīvijaya:
“O great king! It is like the sun and moon shining throughout the four continents of the world—do they have any discrimination? They shine upon the world, providing light, and sentient beings who undergo karmic results perceive it themselves as the light of the sun and moon shining upon the world.
A Great Bodhisattva who practices the Perfection of Wisdom is also like this. Although he manifests transformed bodies, he has no discrimination. Why? Because sentient beings in former lives all possess wholesome karma.
From long ago, when the Great Bodhisattva first practiced, he made vows to liberate sentient beings. Through the power of these vows, he manifests according to their thoughts, yet without a mind of discrimination.
O great king! A Great Bodhisattva who practices the Perfection of Wisdom and uses such skillful means to teach and transform sentient beings will quickly attain Unsurpassed Perfect Enlightenment. Why? Because the Great Bodhisattva has completely practiced giving, upheld pure precepts without deficiency or mixture, and thus attained the pure accumulation of precepts. He has surpassed the realms of Śrāvakas and Pratyekabuddhas, and has fully perfected patience, diligence, meditation, wisdom, skillful means, vow-power wisdom, and the unique virtues of the Thus Come One, the World-Honored One. Since all are complete, he is able to surpass the realms of Śrāvakas and Pratyekabuddhas.
O great king! From the First Ground to the Tenth Ground, Bodhisattvas who practice the Perfection of Wisdom in this way attain Unsurpassed Perfect Enlightenment.
When this Dharma teaching was spoken, among the assembly, twenty thousand devas attained the pure Dharma eye and were freed from dust and defilement; thirty thousand Great Bodhisattvas realized the patient acceptance of the unborn nature of phenomena; eighty-four thousand humans and devas generated the mind of Unsurpassed Perfect Enlightenment; countless hundreds of thousands of millions of Gandharvas and Kinnaras all joined their palms and surrounded Vulture Peak Mountain to praise the Tathāgata; countless hundreds of thousands of Yakshas surrounded Vulture Peak Mountain and rained down lotus flowers; Bodhisattvas from the countless Ganges-sand-like worlds in the ten directions all gathered together to praise the Tathāgata, the World-Honored One.
The World-Honored One joyfully taught this profound Dharma of the Perfection of Wisdom for the Bodhisattvas. Through this Dharma of the Perfection of Wisdom arise the paths toward Stream-entry of gods and humans; the fruit of Stream-entry; up to the path toward Arhatship and the fruit of Arhatship; the path of Pratyekabuddhahood; the Ten Grounds of Bodhisattvas; the ten Perfections; the ten powers of the Tathāgata; the four fearlessnesses; the eighteen unique qualities; and omniscient wisdom. All of these arise from the Perfection of Wisdom.
“World-Honored One! It is like all sentient beings in the world relying upon space, yet space itself has no place upon which it relies. The Perfection of Wisdom is also like this: it is the foundation of all dharmas, yet it itself relies upon nothing. We vow that in future ages, for all Great Bodhisattvas, we will teach the Dharma of the Perfection of Wisdom as the Buddha is teaching now; after speaking it, we will again scatter many kinds of fragrant flowers throughout the place of the Tathāgata.”
At that time, at Vulture Peak Mountain, heavenly spirits and those who had gathered in the sky praised, saying:
“We remember that in past ages there were countless Buddhas who, on this Vulture Peak Mountain, taught the Dharma of the Perfection of Wisdom just as today.”
At that time, Śrīvijaya said to the Buddha:
“World-Honored One! How do the devas in the sky know that in past ages the Buddha taught the Dharma of the Perfection of Wisdom?”
The Buddha said:
“O great king! These devas all abide in liberation, and therefore are inconceivable; thus they are able to know events from the distant past.
O great king! Long ago, when I was still a Bodhisattva, I was also once born among those heavenly beings. I saw countless Buddhas attain the path, teach the Dharma, and enter Nirvana. I always praised them, joined my palms, and paid homage. Why? Because the lifespan of these heavenly beings is extremely long.
At that time, among the assembly, there was a deva prince named Radiant Virtue. He rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, bowed his head in reverence, and said to the Buddha:”
O World-Honored One! The Buddhas and Bodhisattvas should dwell in pure realms; yet this Saha world is not pure. Why then has the World-Honored One appeared in this realm?
The Buddha said to the Heavenly Prince Glorious Virtue:
The dwelling places of all Buddhas, the Tathāgatas, have no impure realms. At that time, the World-Honored One immediately used his spiritual power to manifest this trichiliocosm. The ground became level like the palm of a hand, completely made of lapis lazuli, without mountains, hills, mounds, heaps, thorns, or roots. Everywhere were gathered various treasures such as fragrant flowers and soft grasses; there were flowing streams and bathing ponds with water possessing the eight virtues, with many levels and tiers, along with trees, flowers, and fruits made of the seven kinds of precious jewels. There, the Dharma of non-retrogression was spoken for Bodhisattvas. There were no ordinary beings; one could only see the great Bodhisattvas from the ten directions. No other sounds could be heard, only the sound of Prajñāpāramitā. Everywhere there were large blue, pink, red, and white lotuses as big as wheels. In each flower, a Bodhisattva sat in the lotus posture.
At that moment, one saw the Tathāgata within the great assembly, speaking profound Dharma for the Bodhisattvas. There were also countless hundreds of thousands of Brahmā devas, Śakra, and the protectors of the world, who circumambulated before and behind him, respectfully making offerings, honoring, and praising the Tathāgata:
“Rare is the World-Honored One, rare is the World-Honored One! You speak Dharma that has no falsehood, true and without duality. It is exactly as the World-Honored One has said! The Buddhas dwell in places without impurity; it is only because sentient beings have thin merits that they perceive [the world] as impure.”
The Heavenly Prince said:
World-Honored One! If there are good men and faithful women who are able to hear the name of Prajñāpāramitā, that itself is already rare, let alone receiving and upholding it, copying it, reciting it, and explaining it for others.
The Buddha taught:
If there are good men and faithful women who, throughout countless hundreds of thousands of kalpas, with unobstructed minds, give material wealth to others; or if there is someone who, with pure faith, copies this sutra and transmits it to everyone, then the merit of the latter is greater than that of giving material wealth. Why? Because the giving of material wealth can be exhausted, but the giving of Dharma is inexhaustible. Material giving only brings results in the worldly realms, among humans or gods, and what has been obtained in the past can be obtained again; thus one continues to revolve repeatedly within the cycle of falling and rebirth. If one gives through Dharma, then what has never been attained from the beginning is now attained—that is Nirvāṇa.
Therefore, if all sentient beings in the trichiliocosm have someone who teaches and transforms them, they will all be able to abide in the ten wholesome deeds. If any good man or faithful woman, with pure faith, receives, upholds, reads, recites Prajñāpāramitā, and explains it for others, then the merit surpasses what was mentioned before. This is because all wholesome dharmas arise from Prajñāpāramitā.
If all sentient beings in the trichiliocosm have someone who teaches and transforms them so that they can attain the fruits of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha; or if there is someone with firm faith who receives, upholds, reads, recites, and copies the Prajñāpāramitā Sutra, then the merit is greater than before. Why? Because the teachings of the Śrāvakas and Pratyekabuddhas all arise from Prajñāpāramitā. All the teachings of great Bodhisattvas arise from Prajñāpāramitā. Because of this Prajñāpāramitā, a Buddha appears in the world.
Wherever there is Prajñāpāramitā, one should know that it is the Bodhi enlightenment site, the place where the Dharma wheel is turned. One should remember that this place is my Great Teacher; the Tathāgata, Worthy of Offerings, Perfectly Enlightened One, is also present in this place. Why? Because all Buddhas arise from Prajñāpāramitā.
If there is someone who makes offerings to an image of the Tathāgata, it is not equal to making offerings to Prajñāpāramitā. Why? Because the Buddhas of the three times all arise from this Prajñāpāramitā.