SUVIKRĀNTAVIKRĀMĪPARIPṚCCHĀ PRAJÑĀ PĀRAMITĀ SŪTRA
Chinese translation: During the Chen dynasty, by Prince Yue-po-shou-na of the Kingdom of Ucchena.
VOLUME 1
Chapter 1: PENETRATING UNDERSTANDING
Thus have I heard:
At one time, the Buddha was residing on Vulture Peak Mountain in the great city of Rājagṛha, together with a great assembly of forty-two thousand bhikṣus, all of whom were Arhats, with all outflows completely exhausted, their practices fully accomplished, having laid down the burden, attained their own benefit, and severed all bonds and afflictions. Their minds were completely liberated and free, like great dragons; only Ānanda remained in the state of learning, having attained the fruit of Stream-entry.
Their names were Pure Life Ājñāta Kauṇḍinya, Mahā Kāśyapa, Gavāṃpati, Bakula, Revata, Pilindavatsa, the great wisdom Śāriputra, Mahā Maudgalyāyana, Subhūti, Pūrṇa Maitrāyaṇīputra, Aniruddha, Mahā Kātyāyana, Upāli, Rāhula, and forty-two thousand people such as these.
There were also seventy-two thousand great Bodhisattvas, all of whom had thoroughly understood the profound nature of Dharma, skillfully followed and adapted to it, transformed and guided all beings equally, and were good spiritual friends of all sentient beings. They had attained unobstructed Dhāraṇī, could turn the irreversible Dharma wheel, had made offerings to countless Buddhas in the past, and were Bodhisattvas who would attain Buddhahood in their next birth in that Buddha-land and had come here for the sake of practicing the Dharma. They protected the treasury of Dharma so that the seed of the Three Jewels would not be cut off; they were sons of the Dharma King who would spread the Buddha’s Dharma wheel, understood the profound realms of the Tathāgata, and although living in the world, were not defiled by worldly phenomena.
Their names were Bodhisattva Precious Appearance, Bodhisattva Precious Seal, Bodhisattva Precious Palm, Bodhisattva Precious Crown, Bodhisattva Precious Topknot, Bodhisattva Precious Accumulation, Bodhisattva Precious Ocean, Bodhisattva Precious Flame, Bodhisattva Precious Banner, Bodhisattva Vajra Treasury, Bodhisattva Golden Treasury, Bodhisattva Precious Treasury, Bodhisattva Virtue Treasury, Bodhisattva Pure Treasury, Bodhisattva Tathāgata Treasury, Bodhisattva Wisdom Treasury, Bodhisattva Sun Treasury, Bodhisattva Concentration Treasury, Bodhisattva Lotus Treasury, Bodhisattva Liberation Moon, Bodhisattva Samantabhadra, Bodhisattva Avalokiteśvara, Bodhisattva Universal Vow, Bodhisattva Universal Sound, Bodhisattva Universal Eye, Bodhisattva Lotus Eye, Bodhisattva Vast Eye, Bodhisattva Universal Practice, Bodhisattva Universal Precepts, Bodhisattva Wisdom Intention, Bodhisattva Lotus Intention, Bodhisattva Victorious Intention, Bodhisattva Supreme Intention, Bodhisattva Vajra Intention, Bodhisattva Lion’s Play, Bodhisattva Lion’s Roar, Bodhisattva Great Sound King, Bodhisattva Wonderful Sound, Bodhisattva Stainless, Bodhisattva Moonlight, Bodhisattva Sunlight, Bodhisattva Wisdom Light, Bodhisattva Wisdom Virtue, Bodhisattva Worthy Virtue, Bodhisattva Flower Virtue, and Bodhisattva Mañjuśrī.
Bodhisattva Bhadrapāla was the leader of the sixteen virtuous ones; Bodhisattva Maitreya was the leader of the Bodhisattvas of the Fortunate Aeon; the Four Heavenly Kings were the leaders of the Heaven of the Four Heavenly Kings; Śakra was the leader of the Heaven of the Thirty-Three; Suyāma King was the leader of the Yāma gods; Tuṣita King was the leader of the Tuṣita Heaven; Nirmāṇarati King was the leader of the Heaven of Joyful Transformation; Īśvara King was the leader of the Paranirmitavaśavartin Heaven; Great Brahmā King was the leader of the Brahmā gods; Maheśvara was the leader of the Śuddhāvāsa Heaven. There were also various Asura kings, the Asura King Śāri, the Asura King Rāhu, and countless hundreds of thousands of great Asura kings such as these.
There were also various Dragon Kings, including Dragon King Anavatapta Great Holder, Dragon King Manasvin, Dragon King Sāgarabhāra, Dragon King Vāsuki, and Dragon King Takṣaka. Each brought along countless hundreds of thousands of attendants. They came and filled Vulture Peak Mountain, surrounding it throughout forty yojanas and filling the sky above, leaving no empty space. Gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans all joined their palms with one mind and reverently honored the Tathāgata.
At that time, from the space between the Buddha’s eyebrows, the Tathāgata emitted a great ray of light that illuminated countless worlds throughout the ten directions. It then returned to the Buddha’s presence, circled three times clockwise around Him, and entered back into the space between His eyebrows. Hundreds of thousands of great assemblies surrounded the World-Honored One before and after, respectfully making offerings, honoring, and praising Him.
The Buddha said:
Ten Ganges-river-sands of worlds to the east from here, there is a Buddha-land called Adorned, where there is a Buddha named Universal Light Tathāgata, Worthy of Offerings, Fully Enlightened One, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. He is currently there teaching the One Vehicle True Dharma to great Bodhisattvas. That Buddha-land does not even have the names of Śrāvakas or Pratyekabuddhas, much less anyone who practices those paths. All the Bodhisattvas there are irreversible in the path of Supreme Perfect Enlightenment. The beings in that land do not depend on food and drink but rely only on meditation. The light of the sun, moon, and stars does not appear; only the radiance of that Buddha illuminates the land. There are no hills or mountains; the ground is flat like the palm of a hand.
There was a Bodhisattva named Free from Obstructions who, together with hundreds of thousands of Bodhisattvas, came before that Buddha, uncovered his right shoulder, knelt on his right knee, joined his palms, and paid homage to the Buddha:
“World-Honored One! Due to what causes and conditions does such a radiance illuminate this Buddha-land?”
At that time, Universal Light Tathāgata said to the great Bodhisattva Free from Obstructions:
“Good son, ten Ganges-river-sands of worlds to the west from here, there is a Buddha-land called Sahā. The Buddha there is named Śākyamuni Tathāgata, Worthy of Offerings, Fully Enlightened One, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. He wishes to teach the Mahā Prajñāpāramitā to great Bodhisattvas; because of this cause and condition, that Buddha emits this radiance.”
At that time, Bodhisattva Free from Obstructions said to the Buddha:
“I wish to go to the Sahā world to pay homage, respectfully make offerings to Śākyamuni Tathāgata, and hear the explanation of the true Dharma.”
The Buddha said:
“Good son, now is the right time!”
Then Bodhisattva Free from Obstructions received the Buddha’s permission and immediately, together with countless Bodhisattvas and attendants, came to Vulture Peak Mountain in the Sahā world. He bowed at the Buddha’s feet, circumambulated Him three times clockwise, and then sat to one side.
The Buddha taught:
“Ten Ganges-river-sands of worlds to the south from here, there is a Buddha-land called Pure Lotus Flower. The Buddha there is named Sunlight, possessing the ten titles of a Buddha, and the Bodhisattva there is named Sun Treasury.
Ten Ganges-river-sands of worlds to the west from here, there is a Buddha-land called Precious Flower. The Buddha there is named Merit Radiant Light, possessing the ten titles, and the Bodhisattva there is named Merit Treasury.
Ten Ganges-river-sands of worlds to the north from here, there is a Buddha-land called Pure. The Buddha there is named Sovereign King, and the Bodhisattva there is named Vast Learning.
Ten Ganges-river-sands of worlds to the southeast from here, there is a Buddha-land called Flame. The Buddha there is named Nectar King, and the Bodhisattva there is named Irreversible.
Ten Ganges-river-sands of worlds to the southwest from here, there is a Buddha-land called Meritorious Purity. The Buddha there is named Wisdom Lamp, and the Bodhisattva there is named Great Wisdom.
Ten Ganges-river-sands of worlds to the northwest from here, there is a Buddha-land called Joyful Intent. The Buddha there is named Wonderful Sound King, and the Bodhisattva there is named Merit Gathering.
Ten Ganges-river-sands of worlds to the northeast from here, there is a Buddha-land called Wisdom Adornment. The Buddha there is named Supreme Wisdom, and the Bodhisattva there is named Constant Joy.
Ten Ganges-river-sands of worlds above from here, there is a Buddha-land called Unmoving. The Buddha there is named Vajra Form, and the Bodhisattva there is named Precious Banner.
Ten Ganges-river-sands of worlds below from here, there is a Buddha-land called Moonlight Radiance. The Buddha there is named Vajra Precious Adornment King. The Bodhisattva there is named Precious Faith.”
At that time, among the great assembly, there was a Heavenly King named Bābāla. He immediately rose from his seat, uncovered his right shoulder, knelt on his right knee, joined his palms, bowed his head, and paid homage. He said to the Buddha:
“World-Honored One! I now wish to ask a question. Only after receiving permission from the World-Honored One do I dare to express my doubts.”
At that time, the Buddha said to Victorious Heavenly King:
“Great King, the Tathāgata, Worthy of Offerings, Fully Enlightened One, will explain according to whatever doubts you ask about.”
Victorious Heavenly King rejoiced greatly and experienced something never before encountered. He immediately said to the Buddha:
“World-Honored One! How is it that a great Bodhisattva, by cultivating and learning only one Dharma, can completely understand all Dharmas?”
The Buddha said to King Śrīvijaya:
“Good, great king! Good, great king! Your question is very good. Listen carefully and reflect well; regarding the question of the great king, I will distinguish and explain it clearly.”
“Good, World-Honored One, I wish to hear.”
The Buddha said to King Śrīvijaya:
“Great king! The one practice that a Great Bodhisattva cultivates and learns, through which all teachings are understood, is the Prajñā-pāramitā. A Great Bodhisattva who cultivates and learns the Prajñā-pāramitā is able to fully understand the Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā, Upāya-kauśalya-pāramitā, Praṇidhāna-pāramitā, Bala-pāramitā, and Jñāna-pāramitā.
Great king! Why does a Great Bodhisattva study the Prajñā-pāramitā and practice the Dāna-pāramitā? Because a Great Bodhisattva, with a pure mind and without any desire for anything, teaches the Dharma to others without seeking fame or profit, only wishing to help them end suffering. They do not see themselves as the one who speaks, nor do they see others as the ones who listen; their own nature is far removed, therefore there is neither two nor difference. This is called a Bodhisattva studying the Prajñā-pāramitā and practicing the Dāna-pāramitā.
A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Dāna-pāramitā is without fear, and therefore regards all sentient beings as parents, brothers, sisters, and close relatives, causing all beings to become close and harmonious with one another. Why? Because from beginningless time until now, although wandering through the six realms, they have all been our relatives and loved ones. If there are sentient beings in dangerous situations who are afraid, the Great Bodhisattva still gives this body and life to rescue them and help them escape, rather than increasing their fear. The Bodhisattva does not see oneself as giving fearlessness, nor does one see the recipient, because their own nature is far removed; therefore there is neither two nor difference.
A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Dāna-pāramitā helps sentient beings. According to whatever beneficial necessities sentient beings require, the Great Bodhisattva gives accordingly, causing them to receive the ten wholesome deeds. The Bodhisattva does not see oneself as giving wholesome deeds nor others as receiving them, because their own nature is far removed; therefore there is neither two nor difference.
A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Dāna-pāramitā does not seek karmic rewards. Whenever practicing generosity, they do not seek results, because this is the way of the Bodhisattva’s Dharma. The Bodhisattva practices giving oneself, yet does not see oneself as giving and does not think of the reward of giving, because the self-nature is far removed; therefore there is also neither two nor difference.
A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Dāna-pāramitā with great compassion sees sentient beings who are poor, old, sick, and without anyone to help them, and therefore gives rise to great compassion and makes the vow:
“When I attain Supreme Perfect Enlightenment, I will become a place where sentient beings can return and take refuge. I will dedicate even a small amount of wholesome roots toward Bodhi, always acting for sentient beings without discrimination. I am the one who saves and I am the one who receives salvation; the self-nature is far removed, therefore there is neither two nor difference.”
A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Dāna-pāramitā with reverence should give according to the needs of others. The Great Bodhisattva personally takes possessions and gives them to others, but does not make their reverence become exhausted. They do not see themselves as receiving respect and do not see the respect of others, therefore the self-nature is far removed, without two and without difference.
A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Dāna-pāramitā with respect means that toward all sentient beings, they give rise to the thought that they are teachers, monks, or parents, and treat them with respect, joining their palms in reverence. If they have no wealth to give, they offer kind and pleasant words instead. They do not see themselves as the one who respects and do not see others as being respected, therefore the self-nature is far removed, without two and without difference.
A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Dāna-pāramitā through offerings means that if they see temples or stupas, they should make offerings of incense, flowers, lamps, oil, and cleaning. If they see sacred images that are damaged or scriptures that are torn, they should repair and restore them, and should make the four kinds of offerings to the Sangha. They do not see themselves as the one making offerings nor the one receiving offerings, therefore the self-nature is far removed, without two and without difference.
A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Dāna-pāramitā without attachment does not think in this way:
“Through this act of giving, may I be born in the heavens, or may I become a heavenly king; may I be born as a human or become a human king.”
Even Supreme Perfect Enlightenment is not sought or grasped, because there is nothing to obtain. Therefore, it is called a Great Bodhisattva studying the Prajñā-pāramitā and fully understanding the Dāna-pāramitā.
Great king! A Great Bodhisattva who studies the Prajñā-pāramitā should practice the Śīla-pāramitā and should reflect in this way:
“The Buddha taught the Prātimokṣa in the Āgamas and in the Vinaya Pitaka. A Great Bodhisattva should study it, but should not see the characteristics of precepts or oneself as one who maintains precepts. One should also not cling to precepts, nor hold the view that there are precepts and a person who observes precepts.”
A Great Bodhisattva who studies the Prajñā-pāramitā should reflect in this way:
“Attaining Perfect Enlightenment does not come merely from observing precepts. One should study all the Bodhisattva practices of precepts, because the self-nature of precepts is pure, peaceful, unborn, and far removed.”
A Great Bodhisattva who studies the Prajñā-pāramitā should reflect:
“Why does observing precepts eliminate afflictions? Because the three afflictions of greed, anger, and ignorance are further divided into three levels: superior, middle, and inferior, and one must know how to counteract them. Those with much desire should cultivate contemplation of impurity, contemplating the thirty-six substances within the body. Those with much anger should cultivate contemplation of loving-kindness. Those with much ignorance should cultivate contemplation of dependent origination. One does not see the subject of contemplation or the object of contemplation, because their self-nature is far removed, without two and without difference.”
A Great Bodhisattva who studies the Prajñā-pāramitā should reflect:
“Why does a Great Bodhisattva abandon incorrect thoughts? Because a Great Bodhisattva does not give rise to such thoughts. I practice tranquility, I practice separation, I practice emptiness. Other Śramaṇas and Brāhmaṇas dwell amid noise and do not like practicing the path of emptiness. I do not see two and there is no difference. Knowing that the self-nature is far removed, wrong thoughts are extinguished.”
A Great Bodhisattva who studies the Prajñā-pāramitā, although knowing that all phenomena are far removed, must still fear profound sinful karma. As the Buddha taught:
“One should protect pure precepts and cultivate all merits, up to the Prajñā-pāramitā. Those who have little wholesome Dharma or no wholesome Dharma should not associate with them.”
The World-Honored One taught:
“Just as poison, whether much or little, is harmful, so too a Great Bodhisattva who studies the Prajñā-pāramitā should always give rise to fear, faith, and practice that accord with one another.”
A Great Bodhisattva stays in secluded places, walking alone without companions. If there are Śramaṇas or Brāhmaṇas who entrust them with gold, silver, lapis lazuli, pearls, agate, amber, coral, conch shell, or white jade, the Bodhisattva does not give rise to attachment or a mind that clings. Instead, they should reflect:
“The World-Honored One taught that it would be better to cut off and eat one’s own flesh, but if another person’s possessions are not given, one must not take them.”
A Great Bodhisattva who studies the Prajñā-pāramitā and maintains precepts must be firm. If Māra and his followers bring beautiful forms to test the Bodhisattva, that person’s mind does not waver, but reflects:
“The World-Honored One taught that all phenomena are like dreams and illusions, because their self-nature is far removed, without two and without difference.”
A Great Bodhisattva who studies the Prajñā-pāramitā must carefully guard precepts without seeking rebirth as a human, a heavenly being, or as a king of humans or heavens. The body is free from the three faults, speech is free from the four faults, and the mind is free from the three wrongdoings. Maintaining precepts in this way, one does not see oneself as maintaining them and does not see the characteristics of precepts; the self-nature is far removed, without two and without difference. This is called a Great Bodhisattva studying the Prajñā-pāramitā and fully understanding the Śīla-pāramitā.
Great king! A Great Bodhisattva who studies the Prajñā-pāramitā and practices the Kṣānti-pāramitā means that a Great Bodhisattva, with a profound mind, constantly gives rise to patience. Therefore, worries and afflictions no longer remain. One also learns the patience practiced in external circumstances: when others beat or insult the Bodhisattva, the Bodhisattva does not give rise to anger or resentment. This is the practice of patience that must be learned.
As the World-Honored One taught, the true nature is extremely profound; there is no person, no dharma, and no arising, quiescent and still. This is called Nirvana. Upon hearing this, one’s mind should not become fearful, but should think in this way: If one does not learn this Dharma, how can one attain Supreme Perfect Enlightenment? When deeply contemplating the three poisons in this way, where do greed and anger arise from? What causes them to arise, and what causes them to cease? Observing in this way, one does not see a dharma that arises or a dharma that is produced; one does not see a dharma that ceases or a dharma that is destroyed. The mind of patience continues constantly without interruption; throughout the six periods of the day there is no gap, and one does not have time to choose among states of experience. From one’s parents to kings, one must cultivate patience toward all. Furthermore, if others use their power to cause harm, when a Bodhisattva practices patience, one should repay them with virtue and kindness, not because of fame and profit, benevolence and righteousness, shame, or fear.
A Great Bodhisattva practicing patience means that even if someone beats, insults, or severely harms them, the mind of the Bodhisattva remains unmoved. If a Great Bodhisattva becomes a king or ruler, and there are poor people who insult and humiliate them, they should not think that because they possess the authority of a Dharma king they may command punishment. Instead, they should think: In the past, before all the Buddhas, I have always made the great vow: “Toward all sentient beings, I will rescue them from the sea of suffering and enable them to attain Supreme Perfect Enlightenment.” Now, if I give rise to anger and resentment, I would violate my vow. It is like a physician who makes the vow: “If there are blind people in the world, I will cure them all.” But if the physician himself is also blind, how could he cure the illness of others? Likewise, if a Bodhisattva wishes to eliminate ignorance and delusion for sentient beings, yet first gives rise to anger, how could they possibly help them? Therefore, one does not see oneself as practicing patience, nor another person as the one toward whom patience is practiced; their own nature is free from duality, without difference. This is called a Great Bodhisattva who learns Prajñā-pāramitā and penetrates the Perfection of Patience.
O Great King! When a Great Bodhisattva learns Prajñā-pāramitā and practices the Perfection of Diligence, they should understand that what has not been extinguished should be made extinct, what has not been liberated should be liberated, what has not been freed should be freed, what has not been made secure should be made secure, and what has not been understood should be understood. When the Bodhisattva practices diligence in this way, an evil demon may come to obstruct them and say to the Bodhisattva:
“Good man, do not practice this Dharma. Your efforts are in vain. Why? Because in the past I once practiced this Dharma. I tried to extinguish what had not been extinguished, liberate what had not been liberated, free what had not been freed, make secure what had not been made secure, and awaken what had not been awakened. I endured suffering in vain and gained no benefit. From ancient times until now, I have seen many Bodhisattvas practice this conduct, and they all regressed. You should change your mind, preserve the vehicle of the Śrāvakas or Pratyekabuddhas, and attain your own cessation and liberation.”
The Great Bodhisattva immediately understands and says to the evil demon: “Leave, all of you. My mind is like vajra; you cannot destroy it. If you obstruct me, you will bring upon yourself suffering and offenses for a long time.” Hearing this, the demon immediately disappears.
If any Bodhisattva practices the five pāramitās but has not yet attained Prajñā-pāramitā, and a Great Bodhisattva practices diligence in this way, then even if it takes hundreds of thousands of kalpas, they can still overcome it—how much more so compared with the vehicles of Śrāvakas and Pratyekabuddhas.
A Great Bodhisattva who practices Prajñā-pāramitā accomplishes the Dharma of the Buddha, and therefore all evils move far away. Thus, when practicing diligence, they neither rush nor delay, but make this vow:
“How can I make my body become like the body of the World-Honored One, with the white hair between the eyebrows and the protuberance on the crown of the head? When the Buddha turns the Dharma wheel, may I do likewise.”
Just as pure gold and precious jewels such as jade, when used as ornaments, can make an object more dignified and pure, so too the Bodhisattva’s practice of diligence must remove defilements. These defilements are laziness, negligence, weariness, and improper thoughts that one does not recognize oneself. By leaving behind these defilements, one attains meritorious virtues and pure wisdom. Together with adornment through these qualities, one’s body will not become weary, and one’s mind will not become tired or negligent. All evil and unwholesome dharmas that obstruct the path to enlightenment are destroyed, while the dharmas that assist the path leading toward Nirvana increase and grow. Therefore, even the slightest evil deed cannot exist, much less the arising of many evil deeds. Even if in the ten directions there were lands as numerous as the sands of the Ganges, all filled with fierce fires like those of the Avīci hell,
if outside this world there were even one sentient being who needed to be saved, a Great Bodhisattva would not abandon them—how much less would they abandon the many sentient beings suffering in the Avīci hell. One should think: Supreme Enlightenment is not easily attained. A Bodhisattva cultivates the path as if saving a fire burning upon one’s head, and therefore must take up this responsibility. Even if carrying a heavy burden that is difficult to bear for hundreds of thousands of kalpas, one should think: The Buddhas of the past and present all cultivated this conduct and attained Supreme Perfect Enlightenment. I too should cultivate correctly in the same way. I would rather remain for hundreds of thousands of kalpas in hell to save sentient beings than completely forget them and hastily attain Nirvana.
With such diligence, the mind does not become arrogant toward those who are not as diligent as oneself. One does not see oneself as the practitioner or the Dharma being practiced; therefore, one’s own nature is free from duality, without difference. This is called a Great Bodhisattva who learns Prajñā-pāramitā and fully understands the Perfection of Diligence.
O Great King! A Great Bodhisattva who learns Prajñā-pāramitā and practices the Perfection of Meditation plants deep roots of virtue within the teachings of the Mahayana, cultivates sublime practices life after life, draws near to spiritual friends, and is not born into poor and suffering families, but is always born among great lineages such as Brahmins and Kshatriyas. With right faith in the Three Jewels, wholesome Dharma increases and grows. Relying on past-life causes and roots of virtue, one should think as follows:
Sentient beings, because of attachment and craving, continue wandering in the six realms, enduring suffering that follows suffering without end. But Great Bodhisattvas give rise to the mind of weariness and renunciation because they know that these things arise from falsehood and discrimination.
In the scriptures, various methods are often used to explain the dangers and calamities of desire, such as a spear, a knife, a snake, foam on water, something filthy and impure, and impermanence. Why would a wise person become attached to such things? Therefore, one should shave off hair and beard, leave home, and cultivate the path. Making visible what has not been seen, attaining what has not been attained, realizing what has not been realized; upon hearing this, one should uphold it. Whether it is Conventional Truth or Ultimate Truth, one should cultivate truthfully according to the Dharma that has been contemplated. Only this is right view: right discernment, right diligence, right speech, right action, right livelihood, right mindfulness, and right concentration. One should stay away from noisy places and not seek fame or reputation. With respect and offerings, with deep sincerity and constant diligence without stopping, one should always contemplate: What kind of object should this mind practice? Is it a wholesome state, an unwholesome state, or a neutral state?
If one practices wholesome states and diligently cultivates them, wholesome roots increase. One uses the thirty-seven factors of enlightenment to counteract evil and unwholesome dharmas. Those evil and unwholesome dharmas are greed, anger, and ignorance.
Desire has three grades: superior, middle, and inferior. A person with superior-grade desire, upon hearing about sensual pleasures, has their entire body tremble, their mind becomes delighted and excited, they cannot see the faults of desire, do not give rise to weariness, and do not know shame.
Why is this called being without shame? Because they constantly think about sensual objects they have experienced in the past, remember them without forgetting, see only their beauty, and do not know their faults. If parents or elders reprimand them regarding their desires, they always argue back in front of those elders. This is called being without shame. After death, such a person will be born into an evil realm.
A person with middle-grade desire, if separated from sensual objects, does not give rise to desire.
A person with inferior-grade desire, if they merely laugh and speak together, their sexual desire immediately disappears.
Anger also has three grades. Superior-grade anger is when, after anger arises, the mind becomes deluded, the eyes become wide with rage, one may commit the five heinous crimes or slander the true Dharma. Such grave offenses are not even one hundredth of the offense of the five heinous crimes.
Middle-grade anger is when, because of anger, one commits evil actions but immediately gives rise to remorse.
Inferior-grade anger is when there is no suspicion and no hatred; there is only verbal criticism or damage caused, followed by remorse and recognition of one’s faults. Ignorance is the same.
Although one contemplates in this way, one still understands that all dharmas are like illusions, like dreams, like echoes, like the city of Gandharvas. Everything that is perceived is false, unreal, and inverted. When external objects cease, the mind becomes tranquil. One does not see oneself as the practitioner or the Dharma being practiced; therefore, one’s own nature is free from duality, without difference. This is called a Great Bodhisattva who learns Prajñā-pāramitā and practices the Perfection of Meditation with complete understanding.
O great king! A Great Bodhisattva who learns the Perfection of Wisdom and practices the Perfection of Wisdom uses true wisdom to contemplate form, feeling, perception, formations, and consciousness, yet does not see form arising, does not see the functioning of form, and does not see the cessation of form. Feeling, perception, formations, and consciousness are likewise. Why is this? Because their own nature is empty; they have no true reality and are merely false names. The practice of the Perfection of Wisdom is carried out in order to teach and transform sentient beings. For them, one absolutely cannot say that there is no karma and no karmic result. Because all phenomena are like dreams and illusions, without self, without person, without sentient beings, without lifespan, and without one who nurtures, therefore it is said that there is karma and there are karmic results.
When a Great Bodhisattva cultivates and practices the Perfection of Wisdom in this way, all evil Māras cannot destroy them. Why is this? Because they draw near to virtuous spiritual friends who help them accomplish Bodhi and depart from worldly phenomena. Regarding the profound true Dharma of the Tathāgata, whether they are devas, Māras, Śramaṇas, or Brāhmaṇas, except for the Buddha’s right wisdom, all must rejoice and praise it. Not seeing oneself as the practitioner or the Dharma being practiced, one’s own nature is thus free from duality and difference. This is called a Great Bodhisattva learning the Perfection of Wisdom and clearly understanding the Perfection of Wisdom.
O great king! A Great Bodhisattva who learns the Perfection of Wisdom and practices skillful means will dedicate it toward Anuttara-samyak-saṃbodhi, the Unsurpassed Complete and Perfect Enlightenment. Whether day or night, at the six periods of time, they offer flowers and fruits to the Buddhas and the assembly of Bodhisattvas. Using these roots of goodness, they dedicate them toward Bodhi; flower trees and fruit trees are likewise. Or, upon hearing the Tathāgata speak profound meanings in the scriptures, they believe, rejoice, and uphold them. Then, for the sake of sentient beings, they explain them and use these roots of goodness to dedicate toward Bodhi. Or, seeing stupas, temples, or images of the Tathāgata, they offer incense and flowers. Or, they cause sentient beings to depart from breaking precepts, enabling them to attain the pure fragrance of the Tathāgata’s precepts. Or, they wipe away deluded karmic actions, causing sentient beings to have dignified and proper conduct. Using flower canopies to protect them, they cause all sentient beings to be free from the burning heat of afflictions. When entering a Saṅgha monastery, they vow that all sentient beings will enter Nirvāṇa. When leaving the monastery, they vow that all sentient beings will leave the realm of hungry ghosts. Opening the gate of the monastery, they make this vow: “Using supramundane wisdom, may I open the unopened gate for sentient beings.” Or, seeing a closed gate, they vow for all sentient beings to close the gates of evil destinies and the three realms.
When sitting and reflecting, they think: “May all sentient beings sit upon the Bodhi seat.” When lying on their right side: “May all sentient beings attain the fruit of Nirvāṇa.” When rising from sitting, they think: “May all sentient beings arouse the intention to depart from all delusions.” Or when washing their feet: “May all sentient beings be free from all afflictions.” When bowing to the Buddha or circumambulating a stupa: “May all sentient beings become teachers of gods and humans.” Or when there are outsiders with wrong views who are difficult to teach and transform, they immediately think: “If I become their teacher, they will certainly not believe me. Perhaps I should become their fellow student or disciple. Although I live together with them, my conduct in keeping precepts and my learning should surpass those of the outsiders. Through this, I can subdue them and be respected by them as a teacher. My words will be believed and accepted, and thus I will be able to destroy wrong teachings and teach them the Dharma of Nirvāṇa, causing those who learn it to practice the true Dharma, advance in the holy life, and through meditative concentration and samādhi attain various spiritual powers.”
Or, seeing a person with excessive desire, they transform into an extremely beautiful woman, causing that person to become endlessly attached. Then, in a moment, they reveal impermanence, causing the beauty to change, swell, decay, and become foul, making that person with excessive desire disgusted and giving rise to a mind of weariness and separation. At that time, they return to the body of a Bodhisattva and teach that person the Dharma, causing them to develop the mind of Complete and Perfect Enlightenment and attain the unsurpassed fruit.
Or, seeing a person of the Great Vehicle who has departed from virtuous spiritual friends, studies the teachings of the Two Vehicles, cannot attain unsurpassed fruition, and abandons the Great Vehicle, they should observe that person’s faculties and dispositions, then teach them the Dharma so that they enter the unsurpassed path. Those who have not yet generated the aspiration are caused to generate it; those who have already generated it are taught so that their mind becomes firm and stable.
Or, seeing a person who upholds precepts but commits a small offense and does not know how to repent, becoming lazy and retreating, feeling sorrowful and unable to continue cultivating, they explain to them the Dharma of repentance and remedies, thereby causing them to become diligent on the path.
A Great Bodhisattva has few desires and knows contentment, only seeking the benefit of the Dharma teachings, and should explain to sentient beings the Dharma of making offerings to the Tathāgata. Having accomplished the six Perfections, they teach the Dharma as an offering. This is called the Perfection of Giving.
Practicing without contradicting one’s words is called the Perfection of Precepts. Whether gods or Māras, if they cannot destroy or disturb one, it is called the Perfection of Patience. A mind that continuously perseveres without knowing weariness is called the Perfection of Diligence. Single-minded concentration without being attached to other realms of objects is called the Perfection of Meditation. Teaching the Dharma as an offering without seeing “myself” and “my Dharma” is called the Perfection of Wisdom. Not seeing oneself as the practitioner or the Dharma being practiced, one’s own nature is free from duality and difference. This is called a Great Bodhisattva learning the Perfection of Wisdom and clearly understanding the Perfection of Skillful Means.
O great king! A Great Bodhisattva who learns the Perfection of Wisdom and practices the Perfection of Vows means that the Bodhisattva makes vows not to seek the path of the Two Vehicles out of a desire to delight in leaving the three realms, but instead makes vast and great vows: “I wish all sentient beings, and I will cause all sentient beings, to enter Nirvāṇa. Only afterward will my own body accomplish Complete and Perfect Enlightenment.” Those who have not generated the aspiration are caused to generate it; those who have generated it are instructed in cultivation; those who have cultivated are assisted in attaining the fruit of Bodhi; and those who have attained Bodhi are invited to turn the Dharma wheel, even to the division of relics and the construction of stupas for offerings.
They again make the vow: “If in any world there are Buddhas who attain enlightenment, may there be no heavenly Māras. May I, using my own wisdom, generate the unsurpassed aspiration without relying on external conditions.” They also vow: “May my body always remain in the world to bring all sentient beings to accomplishment. May newly aspiring Bodhisattvas, when hearing the Tathāgata teach profound Dharma, not become fearful. The Buddha path is boundless, the Buddha realm is boundless, and great compassion is boundless; may all sentient beings clearly understand them.”
They further vow: “May my body always be born in impure realms and not be born in pure realms. Why? Because, for example, only a sick person needs a physician; a person without illness does not need one.” Not seeing oneself as the practitioner or the Dharma being practiced, one’s own nature is free from duality and difference. This is called a Great Bodhisattva learning the Perfection of Wisdom and clearly understanding the Perfection of Vows.
O great king! A Great Bodhisattva who learns the Perfection of Wisdom and practices the Perfection of Power means that the Bodhisattva subdues heavenly Māras and defeats non-Buddhist paths because they possess the complete power of wisdom, merit, and cultivation. They cultivate and realize all Buddha-Dharmas, using spiritual power to lift the entire continent of Jambudvīpa with a single hair, as well as the four continents, the trichiliocosm, and even countless hundreds of thousands of worlds. In the sky, they use various treasures to give to sentient beings. Buddhas teach the Dharma in immeasurable and boundless worlds in the ten directions, and Bodhisattvas all listen and uphold it. Not seeing oneself as the practitioner or the Dharma being practiced, because of self-nature being naturally apart, without duality or difference. This is called a Great Bodhisattva learning the Perfection of Wisdom and clearly understanding the Perfection of Power.
O great king! A Great Bodhisattva who learns the Perfection of Wisdom and practices the Perfection of Knowledge means that this Great Bodhisattva contemplates the five aggregates: they do not see arising as truly arising, nor do they see cessation as truly cessation. They should reflect in this way: “These five aggregates are empty, without self, without person, without sentient beings, without lifespan, and without one who nourishes. Ordinary sentient beings, due to deluded attachment, cling to the self. The five aggregates are not the self; within the five aggregates there is no self; the self is not the five aggregates; within the self there are no five aggregates.”
Foolish ordinary beings, not knowing truth, continue wandering in birth and death endlessly, like a circle of fire being spun. All phenomena are empty by their own nature; therefore there is neither arising nor cessation. It is only through the gathering of conditions that it is called arising, and through the dispersal of conditions that it is called cessation. Because self-nature is not nonexistence, there is no arising; because self-nature is not existence, there is no cessation.
A Great Bodhisattva, regarding all realms of experience, has no single phenomenon that they do not fully understand. Therefore, through cultivating the Perfection of Wisdom, practitioners of the Two Vehicles and outsiders cannot overpower them. Because they use wisdom to observe, from the moment they generate the aspiration until they enter Nirvāṇa, everything is seen clearly. They can use one phenomenon to know all realms of experience; all realms of experience are also precisely one phenomenon. Why is this? Because each and every one is the same and all are one. Therefore, they do not see oneself as the cultivator or the Dharma being cultivated, and their own nature is free from duality and difference. This is called a Great Bodhisattva learning the Perfection of Wisdom and clearly understanding the Perfection of Knowledge.
Chapter 2: Manifestation of Characteristics
At that time, King Śrīvijaya immediately rose from his seat, bared his right shoulder, knelt with his right knee on the ground, placed his palms together in reverence, and addressed the Buddha:
“World-Honored One! This Prajñā-pāramitā is extremely profound. What is the characteristic of this Prajñā-pāramitā?”
The Buddha said to King Śrīvijaya:
“Like the characteristics of earth, water, wind, and fire; the characteristic of Prajñā-pāramitā is likewise so.”
“World-Honored One! What is the characteristic of earth?”
The Buddha said:
“It is vast and pervasive, difficult to measure; this is called the characteristic of earth. The characteristic of Prajñā-pāramitā is also like this. Why? Because it is vast and extends everywhere, beyond conception and measurement.
“Great King! All medicinal herbs depend upon the earth to arise; likewise, all wholesome dharmas depend upon Prajñā-pāramitā to arise.
“Just as the earth does not rejoice when it increases, nor grieve when it decreases, because it is free from self and what belongs to self, and therefore has no dual characteristics, so too is Prajñā-pāramitā: praise does not increase it, slander does not diminish it, because it is free from self and what belongs to self, and therefore has no dual characteristics. Thus, in this world, the acts of walking, lifting the foot and placing the foot down, all depend upon the earth; similarly, the path of wholesome practice leading to Nirvāṇa must also depend upon Prajñā-pāramitā.
“Furthermore, just as all precious treasures come from within the earth, so too Prajñā-pāramitā gives rise to all kinds of worldly merits and virtues.
“Just as the vast earth contains all kinds of insects and suffering beings, yet they cannot shake the earth, so too Prajñā-pāramitā, being free from self and what belongs to self, cannot be shaken.
“Just as the earth, upon hearing the sounds of lions, dragons, and elephants, is completely without fear, so too Prajñā-pāramitā is not afraid of heavenly demons or non-Buddhist paths. Why? Because its own nature is originally empty; therefore it sees no person and sees no dharma.
“Just as water flows downward from high places, so too all wholesome dharmas move toward Prajñā-pāramitā.
“Just as water nourishes grasses and trees, causing flowers and fruits to grow, so too Prajñā-pāramitā nourishes samādhi and gives rise to the practices that assist the path, accomplishing the tree of omniscience and attaining the fruits of Buddhahood, benefiting all sentient beings.
“Furthermore, just as water erodes roots and can cause trees and grasses to lean and follow the current, so too Prajñā-pāramitā completely eradicates the roots and branches of all wrong views, afflictions, and habitual tendencies, preventing them from arising again.
“Just as the fundamental nature of water is pure and free from dirt and defilement, so too Prajñā-pāramitā is likewise. Its essence contains no afflictions, therefore it is called pure; it is free from all delusions, therefore it is called undefiled; its single nature is without difference, therefore it is called unstained.
“Just as during the hot summer, a person who obtains cool water will have the heat reduced, so too when sentient beings are afflicted by the heat of suffering and hear Prajñā-pāramitā, they immediately attain coolness.
“Just as a thirsty person who drinks water has their thirst ended, so too those seeking the Dharma beyond the world, when they find Prajñā-pāramitā, have their aspirations fulfilled.
“Furthermore, just as deep streams are difficult to cross, so too Prajñā-pāramitā and the realms of the Buddhas are extremely profound and difficult to enter.
“Just as the waters of lakes and ponds are equal and impartial, so too Prajñā-pāramitā is equal for all: ordinary beings, Śrāvakas, and Pratyekabuddhas.
“Just as water can cleanse the surface of the earth, great Bodhisattvas who understand Prajñā-pāramitā leave behind all afflictions and attain purity. Why? Because its own nature is originally pure and free from all delusions.
“Just as fire can burn all kinds of grasses and trees but never thinks, ‘I can burn things,’ so too Prajñā-pāramitā can eliminate all afflictions and habitual tendencies, yet it does not think, ‘I can eliminate them.’
“Just as fire can cook all things, so too Prajñā-pāramitā can accomplish all Buddha-dharmas.
“Just as fire can dry up all moist things, so too Prajñā-pāramitā dries up the stream of conditioned existence, so that it does not arise again.
“Even if a pile of fire were placed on the summit of a snowy mountain, whether one yojana or ten yojanas away, it could illuminate everywhere, yet it would not think, ‘I can shine far.’ Prajñā-pāramitā is likewise: it illuminates Śrāvakas, Pratyekabuddhas, and Bodhisattvas, yet it does not think, ‘I illuminate those places.’
“Just as animals at night see the brightness of fire and become frightened and flee far away, so ordinary beings with little merit and even those of the Two Vehicles, upon hearing Prajñā-pāramitā, also become frightened and abandon it. Even hearing the name of Prajñā-pāramitā is difficult, much less practicing and learning it.
“Just as in the darkness of night, a traveler going far away loses the path, but upon seeing the light of fire rejoices, knowing there is a village nearby and quickly seeks it out; upon arriving, he becomes safe and no longer afraid. The ocean of birth and death is vast; those with blessings and virtue, upon hearing Prajñā-pāramitā, greatly rejoice and immediately return to receive and uphold it, thereby attaining peace of mind and forever leaving behind afflictions.
“Just as the fire of the wealthy and the poor in this world is the same, so too Prajñā-pāramitā is the same whether for ordinary beings or sages.
“Just as Brahmins and Kṣatriyas all make offerings to fire, so all Buddhas and Bodhisattvas make offerings to Prajñā-pāramitā.
“Just as a small flame can burn the entire three-thousand-great-thousand world system, so too Prajñā-pāramitā: if one hears and understands even a single sentence of it, it can burn away immeasurable afflictions.
“Great King! Prajñā-pāramitā is free from defilements, without attachment, tranquil, and without boundaries. Infinite wisdom quickly reaches the Dharma-nature. Like space, its nature originally has no place of abiding. By leaving behind the characteristics of objects of experience, it surpasses all conceptual examination and contemplation. Mind and mental factors have no discrimination, are neither arising nor ceasing; therefore, its own nature is that of being free from all limitations.
“Great King! The great Bodhisattva who practices Prajñā-pāramitā benefits sentient beings in the world, just like the sun and moon, which are enjoyed by all.
“Just as the moon can remove heat, so too Prajñā-pāramitā can remove the poisonous heat of afflictions.
“Just as people in the world rejoice upon seeing the moon, so too all noble beings rejoice upon attaining Prajñā-pāramitā.
“Furthermore, just as at the beginning of the month the moon grows larger each day, so too a great Bodhisattva who draws close to Prajñā-pāramitā gradually increases in realization, from the moment of generating the aspiration for enlightenment until attaining unsurpassed Bodhi. Just as the waning moon gradually becomes full and bright, so too the Bodhisattva who practices Prajñā-pāramitā gradually destroys afflictive bonds and defilements.
“Just as the moon in this world is praised by Brahmins and Kṣatriyas, so if any virtuous man or woman draws close to Prajñā-pāramitā, all devas, humans, and asuras in the world will express their praise.
“Just as the moon travels throughout the four continents, so too Prajñā-pāramitā: whether form or mind, there is no place it does not reach.
“Just as the moon in this world is regarded as elegant and beautiful, so too Prajñā-pāramitā; its own nature is also adorned and majestic. Why? Because it neither arises nor ceases, its nature is originally pure, it pervades all dharmas, and its own nature is free from limitations.
“Furthermore, just as the sun in this world dispels all darkness yet does not think, ‘I can dispel darkness,’ so too Prajñā-pāramitā can destroy all afflictions accumulated since beginningless time, yet it does not think, ‘I destroy afflictions.’
“Just as the sun causes lotus flowers to bloom yet does not think, ‘I cause lotus flowers to bloom,’ so too Prajñā-pāramitā can reveal the Bodhisattva path yet does not think in this way.
“Just as the sun shines throughout the ten directions yet does not think, ‘I can illuminate everywhere,’ so too Prajñā-pāramitā can illuminate the limitless, yet has no characteristic of illumination.”
As one sees the eastern sky glowing red, one knows that before long the sun will rise; likewise, upon hearing of the Prajñāpāramitā, one knows that one is not far from the Buddha.
Just as the people of Jambudvīpa greatly rejoice when they see the sun rise; if, in the world, there exists even the name of Prajñāpāramitā, all the sages greatly rejoice.
Again, just as when the sun appears, the light of the moon and stars no longer appears; when a Great Bodhisattva practices Prajñāpāramitā, the virtues of the two vehicles and of the non-Buddhist paths likewise no longer appear.
Just as when the sun rises, one can see high places, low places, pits, and hollows; when a Great Bodhisattva practices Prajñāpāramitā, only then can one know in the world what path is right and what path is wrong. Why? Because Prajñāpāramitā, in its own characteristic, is equal and without arising or ceasing; its nature is that of separation and thus is far removed.
O great king! A Great Bodhisattva who practices Prajñāpāramitā cultivates many practices of emptiness, without abiding anywhere and without attachment; practices the path of liberation from obstacles; stays far away from evil spiritual friends and draws near to the Buddhas; continuously keeps mindfulness of the Buddha without interruption; follows the Dharma-realm and fully understands its equality; uses supernatural powers to travel throughout the realms of the ten directions, yet within his own realm remains completely unmoved in the slightest; he sees all Buddha-dharmas as if they were clearly present before him.
Although living in the world, he is not defiled by worldly phenomena, just like the lotus flower growing in mud. Although a Great Bodhisattva dwells within birth and death, through the skillful means of Prajñāpāramitā he is not stained. Why? Because Prajñāpāramitā is without arising and without ceasing; its characteristics are equal and its nature is separation, therefore it is neither seen nor grasped.
Just as the lotus flower is not stained by water, a Great Bodhisattva practicing Prajñāpāramitā is not entangled by any evil dharma.
For example, wherever lotus flowers dwell, there is fragrance; a Great Bodhisattva practicing Prajñāpāramitā, whether in cities, villages, heavenly realms, or human realms, is likewise fully endowed with the fragrance of precepts.
Just as the lotus flower is inherently pure in its nature, and therefore Brahmins, Kṣatriyas, elders, and householders highly esteem it, a Great Bodhisattva practicing Prajñāpāramitā is loved and revered by devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, as well as by Bodhisattvas and Buddhas.
Just as a lotus flower when it first begins to bloom can cause the minds of all people to rejoice, a Great Bodhisattva practicing Prajñāpāramitā always has a joyful countenance, without frowning or showing sorrow, in order to bring joy to sentient beings.
Furthermore, just as people in the world consider seeing a lotus flower in a dream to be an auspicious sign, all gods and humans, even in dreams, if they hear of or see a Great Bodhisattva practicing Prajñāpāramitā, consider it an auspicious sign—how much more so when they actually see him.
Just as when a lotus flower first blooms it is protected and cherished by humans and non-human beings, a newly learning Great Bodhisattva of Prajñāpāramitā is protected by Buddhas, Bodhisattvas, Śakra, Brahmā kings, and the devas. A Great Bodhisattva practicing Prajñāpāramitā gives rise to this thought:
“I must, according to reality, thoroughly understand all the pāramitās; sit beneath the Bodhi tree; accomplish unsurpassed, complete, and perfect enlightenment; fully possess the Buddha-dharma; spread the true Dharma; turn the Dharma wheel and teach sentient beings. For in the world, śramaṇas, Brahmins, Māras, Śakra, and Brahmā kings are unable to spread the true Dharma.”
The Great Bodhisattva transforms and liberates all sentient beings throughout limitless worlds in the ten directions; equally saves all and frees them from the ocean of birth and death, causing them all to abide in Prajñāpāramitā. For those who have no place to return to or rely upon, and no one to protect or rescue them, he becomes their place of refuge and reliance. For those who wish to see the Buddha, he teaches the Dharma for them like the lion’s roar, revealing and guiding them. Using supernatural powers, he travels throughout realms, praises the virtues of the Buddha, and causes sentient beings to be satisfied in their admiration and aspiration. Their minds are pure and unchanging, their intentions are not deceitful, and therefore they are able to abandon false thoughts.
This means they do not think of the Dharma of the Śrāvakas or Pratyekabuddhas as the final way to eliminate all impurities and afflictions and prevent them from arising again. Their bodies do not commit wrongful actions, thereby abandoning improper conduct. Their speech is truthful and does not speak falsely or deceptively; having received kindness, they always remember kindness, and even for small kindnesses they repay with great gratitude; their minds do not harbor resentment; their mouths constantly speak gentle words. A mind cultivated in this way is a pure mind and cannot be defiled, because its own nature is apart, without two and without distinction.
O great king! A Great Bodhisattva practicing Prajñāpāramitā believes in the three kinds of purity of the Tathāgata and thinks:
“The sūtras say that the Dharma-body of the Tathāgata is the peaceful and tranquil body, the incomparable body, the immeasurable body, the unique body, the vajra body. Having settled the mind, one firmly believes without doubt.”
This is called faith in the pure body of the Tathāgata.
Again, he reflects:
“The sūtras say that the speech of the Tathāgata is originally pure and always gives predictions of Buddhahood to ordinary beings; upon becoming Buddha, he also gives predictions to Bodhisattvas so that they may attain Buddhahood.”
Believing such words, one knows they do not contradict one another. Because the Tathāgata has forever abandoned all faults, possesses no impurities, is pure and tranquil, and has no afflictions; neither Māras, śramaṇas, Brahmins, nor Brahmā kings can find faults in the speech of the Tathāgata. This is faith in the pure speech of the Tathāgata.
Furthermore, the sūtras say that the mind of the Tathāgata is pure: whatever the Buddhas, the World-Honored Ones, think of, the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and all gods and humans are unable to know. Why? Because the mind of the Tathāgata is profound and difficult to understand, not a realm that can be conceived or measured; it is far removed from conceptual thought, without limitation, and equal to the realm of empty space. Believing this, one knows the mind is without doubt or obstruction. This is called faith in the pure mind of the Tathāgata.
Furthermore, a Great Bodhisattva practicing Prajñāpāramitā thinks:
“As the Buddha taught, a Great Bodhisattva, for the sake of sentient beings, has no fear, no weariness, and carries the great responsibility, while the mind remains firm and does not retreat. Gradually cultivating the pāramitās, he accomplishes the Buddha-dharmas without obstruction.”
This Dharma is limitless, incomparable, and unique. With words that are decisive and a courageous nature, he accomplishes the vast work of the Tathāgata. The Great Bodhisattva has no doubt or confusion regarding this matter; his faith and acceptance of it are extremely profound.
O great king! A Great Bodhisattva practicing Prajñāpāramitā should contemplate as follows:
“When a Great Bodhisattva practicing Prajñāpāramitā sits in the place of enlightenment, he can attain unobstructed purity, the divine ear, the divine eye, knowledge of others’ minds, knowledge of previous lives, and knowledge of the exhaustion of outflows. In a single thought, he penetrates the equal wisdom of the three times; he truly observes all worlds.”
“These sentient beings have bodies that perform evil, mouths that speak evil, and minds that think evil; they slander sages, hold wrong views, and create karma. When their bodies perish and lives end, they will fall into evil paths. If these sentient beings have bodies that perform good, mouths that speak good, and minds that think good; do not slander sages; possess right views and right actions; after death they will be born in fortunate realms.”
Having truly observed the realms of sentient beings, he thinks:
“In the past, I made the vow to practice the Bodhisattva path, to awaken myself and awaken others. This vow is now fulfilled.”
A Great Bodhisattva practicing Prajñāpāramitā has no doubt or uncertainty about this matter and therefore truly believes and accepts it.
O great king! The place where a Bodhisattva becomes Buddha is called the teaching ground; awakening oneself is called Right Awakening; accomplishing benefit for sentient beings is called Complete and Perfect Awakening.
O great king! A Great Bodhisattva practicing Prajñāpāramitā in this way should believe and know that the Tathāgata will appear in the world.
O great king! When a Great Bodhisattva practicing Prajñāpāramitā speaks of the One Vehicle, he immediately believes and accepts it, because the words of all Buddhas are true and not false. All vehicles arise from the Buddha Vehicle. Just as in Jambudvīpa, all cities, towns, and villages have different names but all belong to this one continent, so although the vehicles have many names, they all belong to the Buddha Vehicle.
He further thinks:
“The Tathāgata, the World-Honored One, uses skillful means and teaches all dharmas as true and not false. Because the World-Honored One teaches according to the faculties of sentient beings, he distinguishes three vehicles, but in reality there is only one path.”
A Great Bodhisattva practicing Prajñāpāramitā should think:
“The Tathāgata’s teaching of the Dharma has a profound and truthful sound and is not false. Since even Brahmā and Śakra, through a small amount of merit, can possess a profound voice, how much more so the Tathāgata, who has accumulated merit throughout countless millions of kalpas?”
A Great Bodhisattva practicing Prajñāpāramitā should again think:
“The Tathāgata’s teachings do not contradict the faculties of beings; those of superior, middle, and inferior capacities are all enabled to attain accomplishment. All sentient beings believe that the Buddha spoke specifically for them. Yet from beginningless time until now, the Buddhas have neither spoken nor revealed in such a limited way. Therefore, regarding matters such as these, the Great Bodhisattva has no more doubts, but immediately develops understanding and faith.”
O great king! A Great Bodhisattva practicing Prajñāpāramitā, with a subtle and refined mind, thinks:
“The world is like a great mass of blazing fire. The fire is greed and desire; the smoke is anger; the darkness is ignorance. How can all sentient beings be caused to leave this behind? Or how can they be made to penetrate the equality of all dharmas, called liberation, so that they truly know all dharmas as being like illusions? They must skillfully contemplate causes and conditions so as to avoid discrimination.”
A Great Bodhisattva practicing Prajñāpāramitā should think:
“Dharmas are originally empty, yet there are karmic results. Whatever words the Buddhas and Bodhisattvas speak, I understand their meaning. Having understood the meaning, I contemplate its significance; having contemplated its significance, I see reality; having seen reality, I liberate sentient beings.”
O great king! A Great Bodhisattva practicing Prajñāpāramitā uses skillful means to teach Dharma to sentient beings. This means that all dharmas are without self, without sentient beings, without a life principle, without a person, without a creator, without one who understands, without one who is born, without one who sees; they are empty of anything to possess, are not a self-existing nature, but arise only through delusion, discrimination, and the combination of conditions.
O great king! If one says that all dharmas are without self, up to being without one who sees, this accords with principle; speaking of emptiness, because there is nothing possessed, up to dependent origination, is likewise the same.
O great king! One who wishes to teach this Dharma must follow the characteristics of such Dharma. This is called being in accordance with principle and not contradicting the characteristics of Dharma. Principle and Dharma correspond with one another; therefore the meaning of equality can manifest, and this is called skillful teaching of Dharma.
O great king! A Great Bodhisattva practicing Prajñāpāramitā will attain unobstructed eloquence. This means eloquence without attachment, inexhaustible eloquence, uninterrupted eloquence, continuous eloquence, fearless eloquence, fearless-in-the-face-of-fright eloquence, unique eloquence, eloquence respected by gods and humans, and limitless eloquence.
A Great Bodhisattva practicing Prajñāpāramitā will attain pure eloquence. This means eloquence that does not shout or scold, eloquence that does not confuse or disturb, eloquence without fear, eloquence without arrogance, eloquence with complete meaning and reasoning, eloquence with complete flavor and significance, eloquence that penetrates thoroughly, and eloquence appropriate to the proper time.
O great king! The great Bodhisattva who practices Prajñā-pāramitā, because he is far removed from fear of the awe-inspiring virtue of the great assembly, does not cry out or scold. Because he is firmly established in wisdom and is without fear, he is not confused or deluded. The Bodhisattva among the people is like a lion king, therefore he is not afraid or timid; because he has left behind all afflictions, he does not become arrogant, self-conceited, or speak meaningless words; because he fully understands the characteristics of phenomena, his meanings and principles are complete. He skillfully and clearly understands the literary compositions and poetic treatises of worldly knowledge, so his expressions are full of flavor and significance. From beginningless immeasurable kalpas until now, he has skillfully studied the languages of different regions, and thus he has such complete understanding.
When speaking this Dharma, one must follow the four seasons; just as in spring one speaks of spring, so summer, autumn, and winter are likewise. Whatever should be spoken first should not be spoken in the middle or later; whatever should be spoken later should not be spoken first or in the middle; whatever should be spoken in the middle should not be spoken first or later. One must skillfully know the proper time.
O great king! The great Bodhisattva who practices Prajñā-pāramitā will attain the ability of eloquent discourse, causing sentient beings to rejoice. This means that his speech is gentle, his countenance is always joyful, without sorrow or frowning; every word he speaks has meaning. Therefore, it is called truthful speech, certainly not deceiving or oppressing others. Pleasant and gentle words will cause everyone to rejoice. A calm and harmonious expression makes others wish even more to draw near. According to the listeners, he explains meanings so that they can understand for themselves; he teaches the Dharma correctly for the sake of benefiting them, teaching equally with a mind free from partiality and favoritism. He must speak words that are certain and free from falsehood. Whatever he says is also in accordance with the faculties and dispositions of sentient beings, causing them to rejoice.
O great king! The great Bodhisattva who practices Prajñā-pāramitā will accomplish extremely great awe-inspiring virtue. Why? Because those who do not possess the capacity cannot hear it.
At that time, King Śrīśvara said to the Buddha:
“World-Honored One! The great Bodhisattva who practices Prajñā-pāramitā has an inherently equal nature; why then does he not teach those who do not have the capacity?”
The Buddha told King Śrīśvara:
“O great king! The intrinsic nature of Prajñā-pāramitā is originally equal; it does not see those who have ability, nor does it see those who lack ability; it does not see the speaker, the Dharma spoken, or sentient beings. All are false and illusory; seeing and speaking are themselves impossible to establish. Why? Because Prajñā-pāramitā neither arises nor ceases; it has no characteristics of discrimination. It is like space, which pervades all things; sentient beings are likewise without arising or ceasing. The Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are likewise so. There are no phenomena with names, yet names are provisionally established. They are called sentient beings, called wisdom, called someone who speaks, called Dharma that is spoken, and called someone who hears. In the ultimate sameness, all have a single characteristic; this is called signlessness.
The great Bodhisattva who practices profound Prajñā-pāramitā possesses great awe-inspiring virtue; therefore, those who lack the capacity cannot hear it.
O great king! The great Bodhisattva who practices Prajñā-pāramitā does not teach sentient beings who lack the capacity; he does not teach outsiders; he does not teach those who lack respect; he does not teach those who lack true faith; he does not teach those who seek Dharma as a transaction; he does not teach those who are greedy for gains and offerings; he does not teach those who are jealous; he does not teach those who are blind, deaf, mute, or unable to speak clearly. Why? Because when the great Bodhisattva practices Prajñā-pāramitā, his mind is not stingy and does not conceal the profound Dharma; it is not that he lacks compassion toward sentient beings, nor does he abandon sentient beings. Because sentient beings planted many roots of goodness in previous lives, they are able to see the Tathāgata and hear the true Dharma. The Tathāgata Buddhas originally do not say that there is this mind or that mind; it is only because people have heavy karmic obstructions that, although they are nearby, they neither see nor hear.
At that time, King Śrīśvara said to the Buddha:
“World-Honored One! Which sentient beings are able to hear the Dharma spoken by Buddhas and Bodhisattvas?”
The Buddha told King Śrīśvara:
“O great king! Those who possess true faith—the Buddhas and Bodhisattvas will teach the Dharma to them. Those whose faculties and dispositions have matured are considered vessels of the Dharma. In the presence of Buddhas of the past, they have planted roots of goodness, and therefore their minds are not deceitful; their conduct and manner are proper; they do not seek fame or gain; they draw near virtuous friends. Their faculties are keen, they understand texts and meanings when spoken, they diligently strive for the Dharma, and they do not go against the Buddha’s teachings.
O great king! The Buddhas and Bodhisattvas teach the Dharma to such sentient beings.
O great king! The great Bodhisattva who practices Prajñā-pāramitā can become a Dharma teacher who teaches the Dharma skillfully. Why is it said that teaching the Dharma must be skillful? Because for the benefit of the Buddha Dharma, one speaks the Buddha Dharma, yet the Buddha Dharma itself cannot ultimately be seen; although one speaks of the pāramitās, the pāramitās themselves cannot ultimately be attained; although one speaks of Bodhi, Bodhi itself cannot ultimately be attained; although one eliminates afflictions, the afflictions themselves cannot ultimately be attained; although there is Nirvāṇa, Nirvāṇa itself cannot ultimately be attained; although there are the paths and fruits of Stream-entry, up to the paths and fruits of Arhatship, the four fruits and four paths cannot ultimately be attained; although there is the fruit of the Pratyekabuddha, the fruit of the Pratyekabuddha itself cannot ultimately be attained; although the view of self is eliminated, the view of self itself cannot ultimately be attained; although karmic results are spoken of, karmic results themselves cannot ultimately be attained.
Why? Because what is expressed by names is not the true Dharma; Dharma is not names; it is not the realm of speech. Dharma cannot be conceptualized; it is not a place for the mind to measure or contemplate. Names are not Dharma, and Dharma is not names; only by relying upon the false conventions of the worldly realm and provisional names is it said that there exists something. There are no phenomena with names, yet names are spoken; names are empty, and even emptiness does not exist. Non-possession is not the Ultimate Truth; what is not the Ultimate Truth is the false Dharma of ordinary beings.
O great king! This is called the great Bodhisattva’s skillful teaching of the Dharma. The great Bodhisattva who practices Prajñā-pāramitā uses the power of skillful means to attain unobstructed eloquence and, according to the faculties and dispositions of each sentient being, teaches this profound Prajñā-pāramitā.”