大般若波羅蜜多經

THIRD ASSEMBLY

I. CHAPTER ON THE ARISING OF CONDITIONS

Thus have I heard:

At one time, the Blessed One was dwelling on the summit of Vulture Peak in the city of Rajagriha, together with a great assembly of five hundred million bhiksus. All the great bhiksus were arhats whose outflows had been exhausted, who were free from afflictions and had attained true mastery. Their minds were completely liberated and their wisdom was completely liberated.

They were like well-trained noble steeds and also like great dragons. They had done what needed to be done and accomplished what needed to be accomplished. They had cast off their burdens, attained their own benefit, and were free from all fetters.

Liberated through right knowledge, they had attained mastery of mind and reached the ultimate, foremost state. The sole exception was Ananda, who still remained at the stage of one in training. Sariputra was their foremost.

There was also an assembly of five hundred bhiksunis, all of whom were arhats, with Yasodhara as their foremost.

There were also more than a thousand male and female lay followers, all of whom had seen the Dharma.

There was also an immeasurable, innumerable, incalculable, and indescribable Sangha of great bodhisattvas, all of whom had attained great dharanis and samadhis.

They all abided in the nature of emptiness, practiced within the sphere of signlessness, made vows free from discrimination, and attained acceptance of the equality of all dharmas. They were endowed with unobstructed understanding, expounded profound and subtle meanings, possessed inexhaustible eloquence, mastered the five superknowledges, and never regressed. Harmonious, joyful, and refined, they were mutually yielding and respectful. They practiced diligently and energetically without indolence, relinquished their relatives, cast away all possessions, and forgot their bodies and surrendered their lives. They sought nothing through deceit and proclaimed the wondrous truth for the sake of sentient beings.

They had realized profound acceptance of dharmas, reached the highest state, attained great fearlessness, and were serene in body and mind. They had transcended the activities of the hosts of Mara, defeated the enemy of affliction, and utterly eliminated all karmic obstructions. No other school of doctrine could refute them. Sravakas and pratyekabuddhas could not fathom their merit. They had mastery over both dharmas and their own minds and were liberated from every obstruction of karma and affliction. When speaking about conditions, there was nothing they did not penetrate; they clearly understood dependent arising and its inexhaustible meanings.

They had extinguished the latent tendencies of wrong views, severed all fetters, and fully realized knowledge of the truths. Having repeatedly made vast vows, they would smile before speaking; their countenances were serene, their voices elegant and gentle, and their speech supremely skillful. Their conduct was most dignified, their deportment stately, and whether walking or standing, they moved with calm and measured dignity, remaining composed and fearless. Even over nayutas of kalpas, their excellent qualities could not be fully described.

They contemplated the gateways of Dharma as resembling magical illusions, mirages, dream scenes, the moon reflected in water, and echoes; as also resembling flowers seen in the sky, images in a mirror, shadows and light, magical transformations, and cities of gandharvas. Although devoid of true substance, they appeared as though they existed. When speaking about profound principles, the bodhisattvas were fearless and eloquent, and their minds were never timid.

They clearly knew the subtle differences among the understandings and mental inclinations of sentient beings, and they distinctly comprehended future lives without obstruction. They had accomplished the supreme acceptance of the non-arising of dharmas and had entered, in accordance with reality, the equal nature of dharmas. Their boundless great vows embraced Buddha lands.

Through the power of samadhi, they constantly maintained right mindfulness of innumerable Buddhas throughout the worlds of the ten directions. They honored every Tathagata who appeared in the world, neglecting none, and entreated those Buddhas to remain in the world for a long time, turn the wheel of the true Dharma, and liberate immeasurable beings. They conquered all the bonds and defilements of latent tendencies, as well as the bonds of affliction within attachment to views, and brought forth hundreds of thousands of playful samadhis.

They easily entered every gateway of Dharma. The assembly of great bodhisattvas was endowed with such immeasurable merit that even if praised throughout countless kalpas, their virtues could not be exhausted.

Their names were Bodhisattva Bhadrapala, Bodhisattva Ratnasvabhava, Bodhisattva Guide, Bodhisattva Humane Longevity, Bodhisattva Constellation Longevity, Bodhisattva Water Deva, Bodhisattva Sovereign Longevity, Bodhisattva Supreme Wisdom, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Manjusri, Bodhisattva Vajra Wisdom, Bodhisattva Jewel-Seal Hand, Bodhisattva Ever-Raised Hand, and Bodhisattva Maitreya. These, together with immeasurable hundreds of thousands of kotis and nayutas of great bodhisattvas, were their foremost.

At that time, the World-Honored One spread out his nisidana upon the lion throne, sat cross-legged with his body upright, and, with right mindfulness, entered the wondrous Samadhi called King of Concentrations. All samadhis flow forth from this samadhi.

Then the World-Honored One, with right knowledge and right mindfulness, serenely emerged from the King of Concentrations. With his purified divine eye, he surveyed Buddha worlds throughout the ten directions, as numerous as the sands of the Ganges, and his entire body became filled with joy. From the thousand-spoked wheel marks beneath both his feet, he emitted hundreds of thousands of kotis and nayutas of rays of light.

From his ten toes, the insteps of both feet, both heels, four ankles, two calves, two shins, two knees, two hip joints, two thighs, waist, flanks, abdomen, back, navel, heart, chest, the svastika mark upon his chest, the mark of the Great Man, both breasts, both armpits, both shoulders, both upper arms, both elbows, both forearms, both wrists, both hands, ten fingers, neck, throat, edges of the cheeks, chin, both cheeks, forehead, crown of the head, both eyebrows, both eyes, both ears, both nostrils, mouth, four central teeth, forty teeth, the tuft of hair between his eyebrows, and so forth—from every part of his body he emitted sixty hundred thousand kotis and nayutas of rays of light.

Each ray illuminated the entire three-thousand-great-thousand world system and, successively, Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. Any sentient being therein who encountered this light would certainly realize unsurpassed, perfect enlightenment.

At that time, every pore of the World-Honored One blazed with radiance, emitting sixty hundred thousand kotis and nayutas of rays of light. Each ray illuminated the three-thousand-great-thousand world system and, successively, Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. Any sentient being therein who came into contact with this light would certainly realize unsurpassed, perfect enlightenment.

At that time, the natural radiance of the World-Honored One’s entire body illuminated the three-thousand-great-thousand world system and, successively, Buddha worlds throughout the ten directions as numerous as the sands of the Ganges. Any sentient being therein who came into contact with this light would certainly realize unsurpassed, perfect enlightenment.

Then from his mouth he extended a broad and long tongue that covered the entire three-thousand-great-thousand world system, and he smiled joyfully. From that tongue he further emitted immeasurable hundreds of thousands of kotis and nayutas of rays of light, intermingled in many colors. Within each of these multicolored rays appeared a precious lotus flower with a thousand petals, entirely golden in color and adorned with many jewels.

These flowers of light filled the entire three-thousand-great-thousand world system and, successively, spread throughout Buddha worlds in the ten directions as numerous as the sands of the Ganges. Upon the calyx of every flower sat a manifested Buddha in the cross-legged posture, proclaiming subtle and wondrous sounds of Dharma. Every sound of Dharma accorded with the six paramitas.

Any sentient being who heard them would certainly realize unsurpassed, perfect enlightenment.

At that time, without rising from his seat, the Blessed One again entered the Lion’s Play Samadhi and manifested his spiritual powers, causing the great trichiliocosm to quake in six ways: the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and the surrounding regions sank; the surrounding regions rose and the center sank. The land became pure, and a wondrous radiance shone forth, bringing benefit, peace, and happiness to sentient beings.

At that time, throughout this great trichiliocosm, all sentient beings in the hells, among animals and hungry ghosts, and in countless other perilous states were freed from suffering and distress. Passing away from those realms, they were reborn among humans or among the gods of the six heavens of the Desire Realm. All remembered their former lives and rejoiced beyond measure.

Together they approached the Buddha and, with utterly pure minds, bowed their heads in homage at his feet. From there, successively throughout Buddha worlds as numerous as the sands of the Ganges in the ten directions, through the Buddha’s spiritual power, the worlds quaked in six ways, and all sentient beings in their evil destinies and other states were freed from suffering and distress. Passing away from those realms, they were reborn among humans or among the gods of the six heavens of the Desire Realm.

All remembered their former lives and rejoiced beyond measure. From their respective worlds, they all came to the Buddha and bowed their heads in homage at his feet.

Throughout the great trichiliocosm and the worlds as numerous as the sands of the Ganges in the ten directions, among all sentient beings, the blind gained sight, the deaf gained hearing, the mute gained speech, the insane recovered their memory, the confused regained clarity of mind, the poor gained wealth, the ragged gained clothing, the hungry gained food, the thirsty gained drink, the sick were healed, the ugly became beautiful, the maimed became whole, those deficient in their faculties became complete, the deluded awakened, and the weary found ease.

At that time, all sentient beings regarded one another as fathers and mothers, as elder and younger brothers, as elder and younger sisters, and as friends. They abandoned the karma of wrong speech and cultivated the karma of right speech. They abandoned the ten unwholesome paths and cultivated the ten wholesome paths.

They relinquished unwholesome thoughts and cultivated wholesome thoughts. They abandoned conduct contrary to the holy life and cultivated the true holy life. Delighting in purity, they abandoned defilement; delighting in tranquility, they abandoned clamor.

Their bodies and minds were peaceful and joyful, and sublime bliss arose naturally, like that of practitioners who have entered the third dhyana. Moreover, supreme wisdom naturally manifested before them, and they all thought: “How excellent it would be to practice generosity, moral discipline, patience, diligence, meditation, and wisdom; to remain far removed from heedlessness; to cultivate the holy life; and to practice loving-kindness, compassion, sympathetic joy, and equanimity toward all sentient beings, without causing one another suffering!”

At that time, the Buddha sat upon the Lion Throne, endowed with supreme radiance and towering majesty. His brilliant light pervaded the entire great trichiliocosm and Buddha lands as numerous as the sands of the Ganges in the other ten directions, causing Mount Sumeru, the Cakravada Mountains, and all the palaces of nagas, spirits, and gods, up to the Heaven of the Pure Abodes, to disappear from sight. It was like the full autumn moon outshining the stars, like the summer sun causing all other colors to fade, and like Mount Sumeru, king of mountains, formed from the four great precious substances, overshadowing all other mountains and eclipsing their brilliant hues.

Through his spiritual power, the Buddha then restored the former appearance of his physical body, enabling all sentient beings throughout the great trichiliocosm to behold him.

At that time, immeasurable and innumerable assemblies of gods throughout the great trichiliocosm, from the gods of the Pure Abodes down to the Heaven of the Four Great Kings in the Desire Realm, together with all humans, nonhumans, and others, beheld the Tathagata seated upon the Lion Throne, majestic and radiant like a mountain of pure gold. They all rejoiced beyond measure at this unprecedented sight. Taking various kinds of incense and flowers, garlands, the finest fragrant ointments, garments, necklaces, banners, canopies, music, and immeasurable kinds of celestial flowers—blue lotuses, red lotuses, white lotuses, fragrant lotuses, golden lotuses, pink lotuses, flowers from trees of gold and silver, fragrant leaves,

and all kinds of flowers growing on land or in water—they approached the Buddha, presented them as offerings, and scattered them over him.

Through the Buddha’s spiritual power, all those flowers, garlands, and other offerings rose together into the sky and formed a radiant floral pavilion as vast as the great trichiliocosm. From it hung celestial flowers, precious canopies, banners, jeweled bells, and crimson silks, all exquisitely adorned and wondrous to behold.

At that time, this Buddha land became sublimely adorned, like the Land of Ultimate Bliss in the west. The Buddha’s radiance brilliantly illuminated the great trichiliocosm, and everything throughout space appeared the color of pure gold. The same occurred throughout Buddha worlds as numerous as the sands of the Ganges in the ten directions.

At that time, through the Buddha’s spiritual power, all gods and humans throughout this great trichiliocosm saw the Buddha seated directly before them, and each believed that the Tathagata was teaching the Dharma solely for them.

Then the Blessed One, seated upright upon his throne, joyfully smiled and emitted a great light from his mouth, illuminating the entire great trichiliocosm and worlds as numerous as the sands of the Ganges. At that time, through the Buddha’s radiance, all sentient beings throughout this Buddha land of the great trichiliocosm clearly beheld all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, surrounded by assemblies of sravakas and bodhisattvas, together with every distinct class and variety of sentient and insentient beings.

At that time, through the Buddha’s radiance, all sentient beings throughout Buddha worlds as numerous as the sands of the Ganges in the ten directions likewise beheld Sakyamuni Tathagata, Arhat, Perfectly and Completely Awakened One, in this world, surrounded by assemblies of sravakas and bodhisattvas, together with every distinct class and variety of sentient and insentient beings.

At that time, beyond Buddha worlds as numerous as the sands of the Ganges, at the furthest limit of the eastern direction, there was a world named Many Treasures. Its Buddha was named Jewel Nature Tathagata, Arhat, Perfectly and Completely Awakened One, who was then teaching the great prajnaparamita to the great bodhisattvas. In that land was a bodhisattva named Universal Light. Seeing the great radiance, the earth quaking, and the form of the Buddha’s body, he became perplexed. He therefore approached the Buddha Jewel Nature and asked:

“Blessed One, what causes these auspicious signs?”

The Buddha Jewel Nature replied:

“Universal Light, beyond Buddha worlds as numerous as the sands of the Ganges, at the furthest limit of the western direction, there is a world named Kham Nhẫn. Its Buddha is Sakyamuni Tathagata, Arhat, Perfectly and Completely Awakened One, who is now teaching the great prajnaparamita to the great bodhisattvas. These auspicious signs have appeared through that Buddha’s spiritual power.”

Upon hearing this, Universal Light rejoiced beyond measure and immediately said:

“Blessed One, I now ask your permission to travel to the world of Kham Nhẫn to visit, pay homage to, and make offerings to Sakyamuni Tathagata and the assembly of bodhisattvas. I humbly ask you to grant your consent.”

The Buddha Jewel Nature said to Universal Light:

“Now is the proper time. You may go as you wish.”

Having spoken, the Buddha Jewel Nature took one thousand branches of pure golden lotus flowers. Each flower had a thousand petals and was adorned with precious jewels. He gave them to Universal Light and instructed him:

“Puguang, take these flowers to Śākyamuni Buddha and convey my words to him: ‘Ratnanature Tathagata, Worthy One, Perfectly Enlightened One, sends the Tathagata many cordial greetings and presents these lotus flowers to the Blessed One for the performance of the Buddha’s work.’ When you reach that realm, you must always maintain right knowledge and must not, with an arrogant mind, look down upon that Buddha-land or bring harm upon yourself amid its great assembly.

Why? Because those great bodhisattvas have attained unobstructed understanding, dharani gateways, samadhi gateways, and mastery of supernormal powers. In their final bodies, they will ascend to the station of Buddhahood.

Their majestic virtue is difficult to equal, and their compassionate vows have deeply permeated their minds. For the sake of a great cause, they have been born in that Sahā world.”

Then Bodhisattva Puguang received the flowers and respectfully accepted the commission of Ratnanature Buddha. Together with immeasurable hundreds of thousands of kotis and nayutas of great bodhisattvas and countless hundreds of thousands of boys and girls, he bowed at the feet of Ratnanature Buddha, circumambulated him clockwise, and took his leave. They all brought immeasurable supremely exquisite offerings and set forth. As they passed through the Buddha-worlds in the east, they made offerings, paid homage, showed reverence, and offered praise, without passing by a single Buddha. Upon reaching Śākyamuni Tathagata, they bowed at the Buddha’s feet, circumambulated him clockwise a hundred thousand times, and then stood to one side.

Bodhisattva Puguang approached the Buddha and said:

“Blessed One, beyond Buddha-worlds as numerous as the sands of the Ganges in the farthest east lies a world called Many Treasures. Its Buddha is named Ratnanature Tathagata, Worthy One, Perfectly Enlightened One. He sends the Tathagata many cordial greetings and instructed me to present these one thousand golden lotus blossoms to the Blessed One for the performance of the Buddha’s work.”

After Śākyamuni Buddha received these lotus blossoms, he scattered them back across Buddha-worlds as numerous as the sands of the Ganges in the east. Through the Buddha’s spiritual power, these lotus blossoms filled all those Buddha-lands. Upon each lotus dais sat a magically manifested Buddha in the full lotus posture, teaching the Dharma corresponding to the great prajnaparamita for the great bodhisattvas. Any sentient being who heard this teaching would certainly attain unsurpassed perfect enlightenment.

At that time, Puguang and his retinue saw this and rejoiced greatly, praising it as unprecedented. Each person made offerings, whether many or few, according to their roots of goodness. After making offerings, paying homage, showing reverence, and praising the Buddha and the bodhisattvas, they all withdrew and sat to one side. Thus it was in the eastern direction.

Beyond worlds as numerous as the sands of the Ganges in the farthest south lies a world called Free from All Sorrow. Its Buddha is named Sorrowless Virtue, and in that realm there is a bodhisattva named Free from Sorrow.

Beyond worlds as numerous as the sands of the Ganges in the farthest west lies a world called Near Tranquillity. Its Buddha is named Jewel Flame, and there is a bodhisattva named Practicing Wisdom.

Beyond worlds as numerous as the sands of the Ganges in the farthest north lies a world called Supreme. Its Buddha is named Supreme Truth, and in that realm there is a bodhisattva named Supreme Longevity.

Beyond worlds as numerous as the sands of the Ganges in the farthest northeast lies a world called Adorned with Samadhi. Its Buddha is named Supreme Virtue of the Samadhi Image, and in that realm there is a bodhisattva named Courageous One Free from Defilement.

Beyond worlds as numerous as the sands of the Ganges in the farthest southeast lies a world called Adorned with Wondrous Awakening, Most Delightful and Pleasing. Its Buddha is named Supreme Lotus Virtue, and in that realm there is a bodhisattva named Lotus Hand.

Beyond worlds as numerous as the sands of the Ganges in the farthest southwest lies a world called Gathering Free from Defilement. Its Buddha is named Supreme Virtue of the Universally Illuminating Sun Disc, and in that realm there is a bodhisattva named Radiance.

Beyond worlds as numerous as the sands of the Ganges in the farthest northwest lies a world called True Sovereignty. Its Buddha is named Supreme One-Jewel Canopy, and in that realm there is a bodhisattva named Jewel Supreme.

Beyond worlds as numerous as the sands of the Ganges in the farthest nadir lies a world called Lotus. Its Buddha is named Lotus Virtue, and in that realm there is a bodhisattva named Lotus Supreme.

Beyond worlds as numerous as the sands of the Ganges in the farthest zenith lies a world called Joy. Its Buddha is named Joyful Virtue, and in that realm there is a bodhisattva named Joyful Longevity.

In all these directions, everything occurred just as in the east.

At that time, this Sahā world-system of three thousand great thousand worlds became filled everywhere with precious jewels. The ground was strewn with beautiful, fragrant flowers, and banners, pennants, and jeweled canopies stood arrayed everywhere. There were flowering trees, fruit trees, fragrant trees, garland trees, jeweled trees, and trees bearing garments. These variously adorned trees filled every place, making it exceedingly delightful, like the dwelling place of Bodhisattva Mañjuśrī, Bodhisattva Well-Abiding Wisdom, and immeasurable great bodhisattvas of great majestic virtue in the Buddha-land of Universal Flower Tathagata, within the Lotus Assembly world.

II. CHAPTER ON ŚĀRIPUTRA

01

At that time, the Blessed One knew that throughout the worlds, devas, Māras, Brahmās, śramaṇas, brahmins, great bodhisattvas destined to succeed to the station of the Blessed One, and all other humans, nonhumans, and so forth who had affinities with the Dharma had assembled. He then said to the Venerable Śāriputra:

“If great bodhisattvas wish to comprehend clearly the characteristics of all dharmas, they should train in prajnaparamita.”

Hearing the Buddha say this, Śāriputra respectfully joined his palms and addressed the Buddha:

“Blessed One, how should great bodhisattvas who wish to comprehend clearly the characteristics of all dharmas train in prajnaparamita?”

The Buddha said to the Venerable Śāriputra:

“Great bodhisattvas should use nonabiding as a skillful means to abide in prajnaparamita, because neither that which abides nor that in which it abides can be apprehended.

“They should use nonrelinquishment as a skillful means to perfect the paramita of giving, because neither the giver nor the recipient can be apprehended.

“They should use nonprotection as a skillful means to perfect the paramita of pure ethical discipline, because the characteristics of transgression and nontransgression cannot be apprehended.

“They should use nonappropriation as a skillful means to perfect the paramita of patient acceptance, because the characteristics of being disturbed and undisturbed cannot be apprehended.

“They should use nonexertion as a skillful means to perfect the paramita of diligence, because diligence and indolence of body and mind cannot be apprehended.

“They should use nonconceptualization as a skillful means to perfect the paramita of meditative concentration, because the presence or absence of pleasurable savor cannot be apprehended. They should use nonattachment as a skillful means to perfect prajnaparamita, because the nature and characteristics of existence and nonexistence cannot be apprehended.

“Furthermore, Śāriputra, great bodhisattvas who abide in prajnaparamita should employ nonapprehension as a skillful means.

“They should cultivate the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.

“They should cultivate the gateways to liberation of emptiness, signlessness, and wishlessness.

“They should cultivate the four meditative concentrations, the four immeasurables, and the four formless attainments.

“They should cultivate the eight liberations and the nine successive meditative attainments.

“They should cultivate the nine perceptions. What are the nine? They are the perception of a bloated corpse, the perception of a decomposing corpse, the perception of a bloodstained corpse, the perception of a livid corpse, the perception of a corpse being devoured, the perception of a dismembered corpse, the perception of a skeleton, the perception of a burned corpse, and the perception of a decayed corpse.

“They should cultivate the ten recollections. What are the ten? They are recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of ethical discipline, recollection of generosity, recollection of devas, mindfulness of breathing in and out, recollection of disenchantment, recollection of death, and mindfulness of the body.

“They should train in the ten perceptions. What are the ten? They are the perception of impermanence, the perception of suffering, the perception of nonself, the perception of impurity, the perception of death, the perception that nothing in the entire world is delightful, the perception of revulsion toward food and drink, the perception of cessation, the perception of detachment, and the perception of extinction.”

One should cultivate the eleven knowledges. What are the eleven? They are knowledge of suffering, knowledge of its arising, knowledge of its cessation, knowledge of the path, knowledge of exhaustion, knowledge of non-arising, knowledge of Dharma, knowledge by analogy, conventional knowledge, knowledge of others’ minds, and knowledge in accordance with what has been taught.

One should cultivate samadhi with both initial and sustained thought, samadhi without initial thought but with sustained thought, and samadhi with neither initial nor sustained thought.

One should cultivate the faculty of one who does not yet know but is about to know, the faculty of one who is coming to know, the faculty of one who has known, and the faculty of one who abides in knowledge.

One should cultivate contemplation of the sphere of impurity, contemplation of the universal spheres, and the knowledge of all knowledge.

One should cultivate calm-abiding meditation and insight meditation.

One should cultivate the three knowledges, the four unhindered analytic knowledges, and the four fearlessnesses.

One should cultivate non-retrogression and the five superknowledges.

One should cultivate the six paramitas, the seven noble treasures, the eight awakenings of a Great Being, and knowledge of the nine realms of sentient existence.

One should cultivate the ten powers of the Tathagata and the eighteen exclusive qualities of a Buddha.

One should cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

One should cultivate the knowledge of all aspects, sublime knowledge, and so forth—the immeasurable, boundless, inconceivable qualities of the Buddhas. This is because all such dharmas are unobtainable.

Furthermore, Sariputra, a great bodhisattva who wishes swiftly to realize the knowledge of all knowledge should train in prajnaparamita. One who wishes swiftly to perfect the knowledge of all, the knowledge of the aspects of the path, the knowledge of all aspects, and knowledge of the mental activities and characteristics of all sentient beings should train in prajnaparamita. One who wishes to eradicate all habitual tendencies of the afflictions should train in prajnaparamita.

One who wishes to enter the bodhisattva’s stage of correct determination should train in prajnaparamita.

One who wishes to transcend the stages of the shravakas and pratyekabuddhas should train in prajnaparamita.

One who wishes to abide on the non-retrogressing bodhisattva stage should train in prajnaparamita.

One who wishes to attain the six kinds of supreme superknowledge should train in prajnaparamita.

One who wishes to know the varying and diverse mental activities of all sentient beings should train in prajnaparamita.

One who wishes to surpass the functioning of the wisdom of all shravakas and pratyekabuddhas should train in prajnaparamita.

One who wishes to realize all dharani gateways and samadhi gateways should train in prajnaparamita.

One who wishes, through a single mind of rejoicing, to surpass all the generosity of the shravakas and pratyekabuddhas should train in prajnaparamita.

One who wishes, through a single thought of rejoicing, to surpass all the pure morality of the shravakas and pratyekabuddhas should train in prajnaparamita.

One who wishes, through a single thought of rejoicing, to surpass all the concentration, wisdom, liberation, and knowledge and vision of liberation of the shravakas and pratyekabuddhas should train in prajnaparamita.

One who wishes, through a single thought of rejoicing, to surpass the meditative absorptions, liberations, samadhis, and so forth, extending even to the wholesome dharmas among all dharmas, and even to the wholesome dharmas of the shravakas and pratyekabuddhas, should train in prajnaparamita.

One who wishes, through wholesome dharmas cultivated in a single thought, to surpass the wholesome dharmas of all ordinary beings, shravakas, and pratyekabuddhas should train in prajnaparamita.

One who wishes to practice even a small portion of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna, and, for the sake of sentient beings, skillfully and impartially dedicate it to the knowledge of all knowledge, thereby obtaining immeasurable and innumerable merit, should train in prajnaparamita.

Furthermore, Sariputra, a great bodhisattva who wishes swiftly to perfect the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna, and to be free from all obstacles, should train in prajnaparamita.

One who wishes, life after life, always to see the Buddhas, continually hear the true Dharma, be awakened by the Buddhas, be remembered by the Buddhas, and receive their predictions, instruction, and admonition should train in prajnaparamita.

One who wishes to acquire a body like that of a Buddha, fully adorned with the thirty-two excellent marks and eighty beautiful characteristics, should train in prajnaparamita.

One who wishes to be born into the family of the Buddhas at the stage of a pure youth and never be separated from the Buddhas and bodhisattvas should train in prajnaparamita.

One who wishes, through the power of supreme wholesome faculties, freely to bring the finest offerings to offer to, revere, honor, and praise all Tathagatas, Arhats, Perfectly Enlightened Ones, so that those wholesome roots may swiftly be perfected, should train in prajnaparamita.

One who wishes to fulfill the needs and aspirations of all sentient beings with food and drink, clothing, beds, bedding, medicines for treating illness, various kinds of incense and flowers, lamps, vehicles, parks and groves, houses, wealth, precious treasures, ornaments, music, the supremely exquisite and desirable articles used by kings, and even the sublime things of the mundane and supramundane worlds should train in prajnaparamita.

Furthermore, Sariputra, any great bodhisattva who wishes to establish all sentient beings throughout the realms of space, Dharma, and worlds so that they may abide in the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna, as well as in other boundless and supreme wholesome dharmas, should train in prajnaparamita.

One who wishes the merit generated by a single wholesome thought, continuing until one sits upon the wondrous seat of bodhi and realizes unsurpassed, complete, perfect enlightenment, never to be exhausted, should train in prajnaparamita.

One who wishes to be praised, protected, kept in mind, and empowered by all Tathagatas, Arhats, Perfectly Enlightened Ones and all great bodhisattvas in the Buddha-worlds of the ten directions should train in prajnaparamita.

One who wishes, upon first arousing the aspiration, to be able to travel throughout worlds as numerous as the sands of the Ganges, there to offer to, revere, honor, and praise all Tathagatas, Arhats, Perfectly Enlightened Ones, and assemblies of great bodhisattvas, bringing benefit and happiness to all sentient beings, should train in prajnaparamita.

One who wishes, with a single voice, to resound throughout worlds as numerous as the sands of the Ganges in the ten directions, praising the Buddhas and teaching sentient beings, should train in prajnaparamita.

One who wishes to perpetuate the lineage of the Three Jewels so that it is never severed, thereby bringing benefit and happiness to all sentient beings, should train in prajnaparamita.

Furthermore, Sariputra, any great bodhisattva who wishes fully to comprehend inner emptiness, outer emptiness, inner-and-outer emptiness, great emptiness, emptiness of emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersal and non-dispersal, emptiness of intrinsic nature, emptiness of individual and shared characteristics, emptiness of all dharmas, emptiness of non-nature, emptiness of the intrinsic nature of non-nature, emptiness of the objective condition, emptiness of the dominant condition... non-emptiness... should train in prajnaparamita.

A great bodhisattva who wishes fully to comprehend all dharmas, suchness, the dharmadhatu, the Dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, and the reality-limit should train in prajnaparamita.

A great bodhisattva who wishes to know all great lands, space, mountains, seas, rivers, ponds, lakes, marshes, streams, ravines, caves, earth, water, fire, wind, and so forth, down to their most minute varieties, should train in prajnaparamita.

Upon seeing the conflagration at the end of an eon arise and burn throughout the great trichiliocosm, making heaven and earth glow red, a great bodhisattva who wishes to extinguish it with a breath should train in prajnaparamita.

Upon seeing the wind at the end of an eon arise, causing the foundations of the great trichiliocosm to fall toward the wind-wheel, where they are struck and hurled upward by the wind, so that Mount Sumeru, the encircling mountains, and all things within the great trichiliocosm are shattered and fall like decaying leaves, a great bodhisattva who wishes to halt the force of that wind with a finger and prevent it from ever arising again should train in prajnaparamita.

A great bodhisattva who wishes, while within the great trichiliocosm, to sit once in the lotus posture and thereby fill all of space should train in prajnaparamita.

A great bodhisattva who wishes to bind Mount Sumeru, the Cakravada Mountains, and all the things in the three-thousandfold great-thousand world-system with a single hair and cast them beyond immeasurable, boundless, innumerable other worlds without harming any sentient being therein should train in the prajnaparamita.

A great bodhisattva who wishes to take a morsel of food, a small quantity of incense, a flower, a garland, a robe, a banner, a parasol, a lamp, and other such offerings, and with them fully make offerings to, honor, venerate, and praise all the Tathagatas, Arhats, Perfectly Enlightened Ones, as numerous as the sands of the Ganges, and their disciples throughout the ten directions, should train in the prajnaparamita.

A great bodhisattva who wishes to firmly establish all kinds of sentient beings throughout the ten directions, as numerous as the sands of the Ganges, in the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation; or to establish them in the fruit of stream-entry, once-returning, non-returning, arhatship, or a pratyekabuddha's enlightenment; and even to cause them to enter the nirvana without remainder, which is complete peace and bliss, should train in the prajnaparamita.

Furthermore, Sariputra, if a great bodhisattva who practices the prajnaparamita is able to know things as they truly are and practices generosity, that bodhisattva will obtain great rewards. That is, the bodhisattva knows as it truly is that through generosity of such a kind, one is born into a great kshatriya family; through generosity of such a kind, one is born into a great brahmin family; through generosity of such a kind, one is born into a great householder family; and through generosity of such a kind, one is born into a great family of prosperous laypeople.

Furthermore, the bodhisattva knows as it truly is that through generosity of such a kind, one is born among the gods of the Four Great Kings; through generosity of such a kind, one is born among the gods of the Heaven of the Thirty-Three; through generosity of such a kind, one is born among the gods of the Yama Heaven; through generosity of such a kind, one is born among the gods of the Tushita Heaven; through generosity of such a kind, one is born among the gods of the Heaven of Delight in Creation; and through generosity of such a kind, one is born among the gods of the Heaven of Mastery over Others' Creations.

Furthermore, the bodhisattva knows as it truly is that through generosity of such a kind, one attains the concentration of the first dhyana, the second dhyana, the third dhyana, or the fourth dhyana. Furthermore, the bodhisattva knows as it truly is that through this generosity, one attains the concentration of the sphere of infinite space, the concentration of the sphere of infinite consciousness, the concentration of the sphere of nothingness, or the concentration of the sphere of neither perception nor non-perception.

Furthermore, the bodhisattva knows as it truly is that through generosity of such a kind, the thirty-seven factors conducive to enlightenment arise. Through these, one attains the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, a pratyekabuddha's enlightenment, or the fruit of unsurpassed perfect enlightenment.

If the bodhisattva knows as they truly are the practices of pure morality, patient endurance, diligence, meditative concentration, and prajna, that bodhisattva likewise obtains great rewards.

Furthermore, Sariputra, if a great bodhisattva who practices the prajnaparamita is able to know as it truly is that generosity of such a kind is the skillful means for perfecting the paramita of generosity; that generosity of such a kind is the skillful means for perfecting the paramita of pure morality; that generosity of such a kind is the skillful means for perfecting the paramita of patient endurance; that generosity of such a kind is the skillful means for perfecting the paramita of diligence; that generosity of such a kind is the skillful means for perfecting the paramita of meditative concentration; and that generosity of such a kind is the skillful means for perfecting the prajnaparamita.

Furthermore, the bodhisattva knows as they truly are that such skillful means in the paramitas of pure morality, patient endurance, diligence, meditative concentration, and prajna can perfect the six paramitas.

At that time, Sariputra said to the Buddha:

“Blessed One, how is it that a great bodhisattva who practices the prajnaparamita is able to know as it truly is that generosity of such a kind is the skillful means for perfecting the paramita of generosity through the prajnaparamita? How is the bodhisattva able to know as they truly are that pure morality through prajna of such a kind are skillful means capable of bringing the paramitas of pure morality through prajna to complete perfection?”

The Buddha said to Sariputra:

“Sariputra, it is by taking non-apprehension as the skillful means. That is, when a great bodhisattva practices generosity, the bodhisattva clearly comprehends that all characteristics of the giver, the recipient, and the gift are unattainable; therefore, the bodhisattva is able to bring the paramita of generosity to complete perfection. The characteristics of transgression and non-transgression are unattainable; therefore, the bodhisattva is able to bring the paramita of pure morality to complete perfection.

The characteristics of agitation and non-agitation are both unattainable; therefore, the bodhisattva is able to bring the paramita of patient endurance to complete perfection. Diligence and indolence of body and mind are both unattainable; therefore, the bodhisattva is able to bring the paramita of diligence to complete perfection. Distraction and non-distraction are both unattainable; therefore, the bodhisattva is able to bring the paramita of meditative concentration to complete perfection.

The nature and characteristics of all dharmas are unattainable; therefore, the bodhisattva is able to bring the prajnaparamita to complete perfection.

“Sariputra, this is how, when a great bodhisattva practices generosity, the bodhisattva employs skillful means capable of perfecting the six paramitas.

“Thus, Sariputra, when a great bodhisattva practices pure morality, and likewise through the practice of prajna, the bodhisattva employs skillful means capable of bringing all six paramitas to complete perfection.

“Furthermore, Sariputra, a great bodhisattva who wishes to attain the supreme qualities of all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, future, and present should train in the prajnaparamita.

“A great bodhisattva who wishes to comprehend conditioned and unconditioned dharmas and ultimately reach the other shore should train in the prajnaparamita.

“A great bodhisattva who wishes to comprehend the suchness, dharma-realm, dharma-nature, non-arising, and ultimate reality of dharmas of the past, future, and present should train in the prajnaparamita.

“A great bodhisattva who wishes always to be a leader of sravakas and pratyekabuddhas should train in the prajnaparamita.

“A great bodhisattva who wishes to serve closely as an attendant of the Buddhas should train in the prajnaparamita.

“A great bodhisattva who wishes to belong to the lineage and family of the Buddhas should train in the prajnaparamita.

“A great bodhisattva who wishes in life after life to have a vast and eminent retinue should train in the prajnaparamita.

“A great bodhisattva who wishes always to belong to the family of bodhisattvas should train in the prajnaparamita.

“A great bodhisattva who wishes to become a true and pure field of merit for the world should train in the prajnaparamita.

“A great bodhisattva who wishes to overcome a miserly and covetous mind, eliminate an angry mind, abandon an indolent mind, calm a distracted mind, and cast aside a mind of erroneous wisdom should train in the prajnaparamita.

“A great bodhisattva who wishes carefully to establish all sentient beings in the meritorious activity consisting of generosity, the meritorious activity consisting of observing the precepts, the meritorious activity consisting of cultivation, the meritorious activity consisting of making offerings, and meritorious activity based upon material things should train in the prajnaparamita.

“Furthermore, Sariputra, a great bodhisattva who wishes to attain the five kinds of eyes should train in the prajnaparamita. What are the five? They are the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye.

“A great bodhisattva who wishes, with the divine eye, to behold all the excellent bodily marks of the Buddhas in worlds throughout the ten directions as numerous as the sands of the Ganges should train in the prajnaparamita.

“A great bodhisattva who wishes, with the divine ear, to hear the liberating Dharma taught by the Buddhas in worlds throughout the ten directions as numerous as the sands of the Ganges should train in the prajnaparamita.

“A great bodhisattva who wishes to know as they truly are the minds and mental factors of all Tathagatas in worlds throughout the ten directions as numerous as the sands of the Ganges should train in the prajnaparamita.

“A great bodhisattva who wishes to hear the Buddhas in the worlds of the ten directions teach the Dharma without interruption until attaining unsurpassed perfect enlightenment should train in the prajnaparamita.”

If great bodhisattvas wish to behold all the Buddha lands throughout the ten directions of the past, future, and present, they should train in prajnaparamita.

If great bodhisattvas wish to hear those scriptures taught by the Buddhas throughout the ten directions of the past, future, and present—discourses, verse recitations, prophecies, formal verses, spontaneous teachings, accounts of causes and conditions, accounts of past events, birth stories, extensive teachings, marvelous events, parables, and expositions—which the shravakas have never heard, they should train in prajnaparamita.

Regarding all the Dharma gateways taught by the Buddhas throughout the ten directions of the past, present, and future, if great bodhisattvas wish to receive and retain them personally, comprehend them completely, practice in accordance with them, expound them truthfully, and encourage others to practice them, they should train in prajnaparamita.

If great bodhisattvas wish to bring light to the darkened worlds, as numerous as the sands of the Ganges, throughout the ten directions, or to worlds where there is no light from the sun or moon, they should train in prajnaparamita.

If great bodhisattvas wish to teach and guide all sentient beings throughout the immeasurable worlds, as numerous as the sands of the Ganges, in the ten directions—beings who hold wrong views, have never heard the names of the Buddha, Dharma, and Sangha, and do not believe in cause and effect—so that they may give rise to right view, hear the names of the Three Jewels, and deeply believe in cause and effect, they should train in prajnaparamita.

Regarding the sentient beings in worlds as numerous as the sands of the Ganges throughout the ten directions, if great bodhisattvas wish, through their own spiritual power, to enable the blind to see, the deaf to hear, the mute to speak, the insane to regain their faculties, the distracted to attain concentration, the poor to become prosperous, the ragged to obtain clothing, the hungry to obtain food, the thirsty to obtain drink, the sick to regain health, the unattractive to become beautiful, the disabled to become whole, those with deficient faculties to have them perfected, the unconscious to revive, and the weary to find ease; to cause all sentient beings to treat one another with loving-kindness; to cause those who have fallen into evil destinies to be reborn in favorable realms;

to cause those accustomed to evil karma to cultivate wholesome karma instead; to establish those who violate the precepts in the aggregate of morality; to establish those who have not attained concentration in the aggregate of concentration; to establish those possessing unwholesome wisdom in the aggregate of wisdom; to establish those who are not liberated in the aggregate of liberation; to establish those who lack the knowledge and vision of liberation in the aggregate of the knowledge and vision of liberation;

and to enable those who have not yet seen the Noble Truths to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the awakening of a pratyekabuddha, or, successively, unsurpassed, complete enlightenment, they should train in prajnaparamita.

If great bodhisattvas wish to learn the supreme deportment of the Tathagata, the Arhat, the Completely Enlightened One, so that sentient beings never tire of beholding them and abandon evil to cultivate virtue, they should train in prajnaparamita.

Furthermore, Shariputra, if great bodhisattvas practice prajnaparamita, they may think: “When shall I become like a majestic elephant, serene and dignified when looking about, remaining silent, or teaching the Dharma to the great assembly, with my bodily, verbal, and mental karma purified through practice in accordance with wisdom? When walking in meditation, may my feet remain about four finger-widths above the ground.” If they wish to attain these things, they should train in prajnaparamita.

Great bodhisattvas practicing prajnaparamita may think: “When shall immeasurable hundreds of thousands of kotis of nayutas of devas—from the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delighting in Emanations, the Heaven of Mastery over Others’ Emanations, the Heaven of Brahma’s Retinue, the Heaven of Brahma’s Ministers, the Heaven of Brahma’s Assembly, the Great Brahma Heaven, the Heaven of Light, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Utmost Radiance and Purity, the Heaven of Purity, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Heaven of Vastness, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness,

the Heaven of Abundant Fruit, the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Akanishtha Heaven—come together to the foot of the bodhi tree?

Those devas will make a seat from heavenly robes, and I shall sit cross-legged upon it. With my hand adorned by the excellent marks, I shall strike the great earth, causing the earth deities and their retinues to emerge all at once; I shall vanquish the hostile armies of Mara and attain unsurpassed, complete enlightenment. From that time onward, whether I walk, stand, lie down, or sit, the ground at that place shall become vajra.” If they wish to accomplish this, they should train in prajnaparamita.

If great bodhisattvas practicing prajnaparamita think: “When I renounce the household life and go forth, may I attain unsurpassed, complete enlightenment that very day and, on that same day, turn the wondrous Dharma wheel, enabling immeasurable and innumerable sentient beings to become free from dust and defilement and give rise to the pure Dharma eye. May I also enable immeasurable and innumerable sentient beings to extinguish all outflows and become completely liberated in mind and wisdom, and enable immeasurable and innumerable sentient beings to attain non-retrogression from unsurpassed, complete enlightenment.” If they wish to accomplish this, they should train in prajnaparamita.

If great bodhisattvas practicing prajnaparamita think: “When I attain unsurpassed, complete enlightenment, may immeasurable and innumerable shravakas and bodhisattvas form the assembly of my disciples. Whenever I teach the Dharma, may immeasurable and innumerable sentient beings attain arhatship on the spot, and may immeasurable and innumerable sentient beings, while still seated there, attain non-retrogression from unsurpassed, complete enlightenment.” If they wish to accomplish this, they should train in prajnaparamita.

If great bodhisattvas practicing prajnaparamita think: “When shall I attain an inexhaustible lifespan and be adorned with boundless radiance and excellent marks, so that those who behold me never tire of doing so? When I walk, although a thousand-petaled lotus supports each foot, may a wheel with a thousand spokes also appear upon the ground. When I raise my feet while walking in meditation, may the great earth quake without disturbing the sentient beings upon it.

When I wish to turn and look back, may my entire body turn with me. Wherever my feet tread, may the ground become vajra, following me like a moving wheel. May every part of my body emit light that illuminates boundless worlds throughout the ten directions, bringing great benefit to the sentient beings wherever it shines.” If they wish to accomplish this, they should train in prajnaparamita.

If great bodhisattvas practicing prajnaparamita think: “When I attain unsurpassed, complete enlightenment, may even the names of craving, anger, delusion, and all other such defilements be absent from the place where I dwell, and may all sentient beings in that realm possess perfectly lucid wisdom. By the power of that wisdom, may they reflect: ‘Would it not be excellent to practice generosity, pure morality, patient endurance, diligence, meditative concentration, and prajna; to abandon all heedlessness; diligently cultivate pure conduct;

and practice loving-kindness, compassion, sympathetic joy, and equanimity without afflicting sentient beings, just as in other Buddha lands?’ When the work of teaching and transformation has been completed and I enter nirvana, may the true Dharma never become extinct but always bring great benefit to sentient beings.” If they wish to accomplish this, they should train in prajnaparamita.

If great bodhisattvas practicing prajnaparamita think: “When I attain unsurpassed, complete enlightenment, may all sentient beings throughout immeasurable worlds, as numerous as the sands of the Ganges, in the ten directions attain unsurpassed, complete enlightenment upon hearing my name.” If they wish to accomplish this, they should train in prajnaparamita.

O Sariputra! If great bodhisattvas wish to attain these immeasurable, boundless, and supremely excellent merits, they should train in prajnaparamita.

Fascicle 479

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