大般若波羅蜜多經

II. THE CHAPTER ON JOY

At that time, knowing that all the assemblies throughout the worlds who had affinities with the teaching had gathered together—devas, Maras, Brahmas, sramanas, brahmins, gandharvas, asuras, nagas, spirits, humans and nonhumans, and great bodhisattvas abiding in their final bodies who would succeed to the supreme position—the Blessed One said to the Venerable Sariputra:

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

Thereupon, Sariputra rejoiced with delight. Rising from his seat, he bowed at the Buddha’s feet, bared his right shoulder, placed his right knee upon the ground, joined his palms respectfully, and said:

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

The Buddha said to Sariputra:

“Great bodhisattvas should use nonabiding as a skillful means to abide in prajnaparamita, because that wherein one abides and the one who abides are unattainable. They should use nongiving-up as a skillful means to perfect the paramita of generosity, because the giver, the recipient, and the gift are unattainable. They should use nonprotection as a skillful means to perfect the paramita of pure morality, because the characteristics of transgression and nontransgression are unattainable.

They should use nonappropriation as a skillful means to perfect the paramita of patience, because the characteristics of movement and nonmovement are unattainable. They should use nonexertion as a skillful means to perfect the paramita of diligence, because bodily and mental diligence and indolence are unattainable. They should use nonconceptualization as a skillful means to perfect the paramita of meditative concentration, because the conditioned and the unconditioned are unattainable.

They should use nonattachment as a skillful means to perfect prajnaparamita, because the characteristics and natures of all dharmas are unattainable.

“Furthermore, Sariputra, great bodhisattvas abiding in prajnaparamita use nonattainment as a skillful means to cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, because these thirty-seven factors of enlightenment are unattainable. Using nonattainment as a skillful means, they cultivate the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness, because these three samadhis are unattainable.

Using nonattainment as a skillful means, they cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments, because the meditative absorptions, immeasurables, and formless attainments are unattainable. Using nonattainment as a skillful means, they cultivate the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities, because the liberations, spheres of mastery, successive attainments, and totalities are unattainable.

Using nonattainment as a skillful means, they cultivate the nine perceptions: the perception of a bloated corpse, the perception of a festering corpse, the perception of a bloodstained corpse, the perception of a livid corpse, the perception of a corpse being devoured, the perception of a scattered corpse, the perception of a skeleton, the perception of a burned corpse, and the perception of a decomposed corpse, because such perceptions are unattainable.

Using nonattainment as a skillful means, they cultivate the ten recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of relinquishment, recollection of devas, mindfulness of breathing in and out, recollection of disenchantment, recollection of death, and mindfulness of the body, because these recollections are unattainable. Using nonattainment as a skillful means, they cultivate the ten perceptions: 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, the perception of cessation, the perception of dispassion,

and the perception of extinction, because such perceptions are unattainable.

Using nonattainment as a skillful means, they cultivate the eleven kinds of knowledge: knowledge of suffering, knowledge of its origin, knowledge of its cessation, knowledge of the path, knowledge of exhaustion, knowledge of nonarising, knowledge of dharmas, subsequent knowledge, conventional knowledge, knowledge of others’ minds, and knowledge in accordance with what has been taught, because such kinds of knowledge are unattainable.

Using nonattainment as a skillful means, they cultivate samadhi accompanied by both initial and sustained application of thought, samadhi without initial but with sustained application of thought, and samadhi without either initial or sustained application of thought, because these three samadhis are unattainable. Using nonattainment as a skillful means, they cultivate the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of one who has complete knowledge, because these three uncontaminated faculties are unattainable.

Using nonattainment as a skillful means, they cultivate contemplation of impurity; contemplation of the sphere of total pervasion; the knowledge of all-knowing wisdom; samatha; vipasyana; the four means of gathering beings; the four supreme abidings; the three knowledges; the five kinds of eyes; the six superknowledges; the six paramitas; the seven noble treasures; the eight realizations of great beings; the nine abodes of sentient beings; the dharani gateways; the samadhi gateways; the ten bhumis; the ten practices; the ten kinds of patience; the twenty superior aspirations; the Buddha’s ten powers; the four fearlessnesses; the four unobstructed knowledges; the eighteen unique qualities of a Buddha; the thirty-two marks of a great being; the eighty minor characteristics;

the Dharma of never losing mindfulness; the nature of constant equanimity; all-knowledge; knowledge of the aspects of the path; knowledge of all aspects; subtle knowledge of all aspects; great loving-kindness; great compassion; great sympathetic joy; great equanimity; and immeasurably and boundlessly many other Buddha-Dharmas, because all such dharmas are unattainable.

“Furthermore, Sariputra, great bodhisattvas who wish swiftly to realize the knowledge of all-knowing wisdom should train in prajnaparamita. Those who wish swiftly to perfect all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects should train in prajnaparamita. Those who wish swiftly to perfect knowledge of the characteristics of the mental conduct of all sentient beings and subtle knowledge of all aspects should train in prajnaparamita.

Those who wish to eliminate all habitual tendencies and afflictions should train in prajnaparamita. Those who wish to enter the bodhisattva’s certainty of the nonarising of dharmas should train in prajnaparamita. Those who wish to transcend the stages of the sravakas and pratyekabuddhas should train in prajnaparamita.

Those who wish to abide on the stage of an irreversible bodhisattva should train in prajnaparamita. Those who wish to attain the six kinds of supreme superknowledge should train in prajnaparamita. Those who wish to know the distinctions among the minds, conduct, and various destinations of all sentient beings should train in prajnaparamita.

Those who wish to surpass the functioning of the wisdom of all sravakas and pratyekabuddhas should train in prajnaparamita. Those who wish to attain all dharani gateways and all samadhi gateways should train in prajnaparamita. Those who wish, with a single thought of sympathetic rejoicing, to surpass the generosity of all sravakas and pratyekabuddhas should train in prajnaparamita.

Those who wish, with a single thought of sympathetic rejoicing, to surpass the pure morality of all sravakas and pratyekabuddhas should train in prajnaparamita. Those who wish, with a single thought of sympathetic rejoicing, to surpass the concentration, wisdom, liberation, and knowledge and vision of liberation of all sravakas and pratyekabuddhas should train in prajnaparamita. Those who wish, with a single thought of sympathetic rejoicing, to surpass the meditative absorptions, liberations, samadhis, meditative attainments, and other wholesome dharmas of all sravakas and pratyekabuddhas should train in prajnaparamita.

Those who wish, through cultivating a wholesome dharma for but a single thought-moment, to surpass the wholesome dharmas of all ordinary beings, sravakas, and pratyekabuddhas should train in prajnaparamita. Those who wish to practice even a little generosity, pure morality, patience, diligence, meditative concentration, and prajna, and skillfully dedicate these for the sake of sentient beings to the fruit of unsurpassed perfect enlightenment, thereby attaining immeasurable and boundless merit, should train in prajnaparamita.”

Furthermore, Shariputra, if a great bodhisattva wishes to practice generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, to be free from all obstacles, and swiftly bring these practices to perfection, that great bodhisattva should train in prajnaparamita. If that great bodhisattva wishes, in life after life, always to encounter the Buddhas, constantly hear the True Dharma, be awakened by the Buddhas, and recollect the teachings spoken by the Buddhas, that great bodhisattva should train in prajnaparamita.

If that great bodhisattva wishes to attain a Buddha’s body, fully and magnificently adorned with the thirty-two marks of a Great Being and the eighty minor characteristics, that great bodhisattva should train in prajnaparamita. If that great bodhisattva wishes, in life after life, always to recollect and never forget the bodhicitta of former lives, to remain far from unwholesome companions, draw near to spiritual friends, and constantly cultivate the practices of a great bodhisattva, that great bodhisattva should train in prajnaparamita.

If that great bodhisattva wishes, in life after life, to possess great majestic power, subdue all maras, and vanquish all adherents of non-Buddhist paths, that great bodhisattva should train in prajnaparamita. If that great bodhisattva wishes, in life after life, to be free from all afflictions and karmic obstructions, thoroughly comprehend all dharmas, and have a mind without hindrance, that great bodhisattva should train in prajnaparamita.

If that great bodhisattva wishes, in life after life, to perfect the mind, perfect the vows, and perfect the practices, maintaining them continuously without ever becoming indolent or neglectful, that great bodhisattva should train in prajnaparamita. If that great bodhisattva wishes to be born into the family of the Buddhas, enter the stage of a true child of the Buddha, and never be separated from the Buddhas and bodhisattvas, that great bodhisattva should train in prajnaparamita.

If that great bodhisattva wishes, in life after life, to be fully and magnificently adorned with excellent marks like those of a Buddha, so that all sentient beings who behold that great bodhisattva rejoice, give rise to the aspiration for unsurpassed perfect awakening, and swiftly accomplish the virtues of a Buddha, that great bodhisattva should train in prajnaparamita. If that great bodhisattva wishes, through the power of exceptionally excellent roots of virtue and with the finest articles of offering, freely to make offerings to, revere, honor, and praise all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and thereby swiftly bring all roots of virtue to perfection, that great bodhisattva should train in prajnaparamita.

If that great bodhisattva wishes fully to satisfy all that sentient beings desire—such as food and drink, clothing, beds, seats, bedding, medicines, flowers, incense, lamps, vehicles, gardens, groves, houses, grain, jewels, music, and all kinds of exquisite musical instruments—that great bodhisattva should train in prajnaparamita.

Furthermore, Shariputra, if a bodhisattva wishes to establish all sentient beings throughout the realms of space, the Dharma realm, and the worlds in generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna, that bodhisattva should train in prajnaparamita. If that bodhisattva wishes the merit generated by a single thought of wholesome intent to remain inexhaustible until the attainment of unsurpassed bodhi, that bodhisattva should train in prajnaparamita.

If that bodhisattva wishes to be praised by all the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and by all bodhisattvas in the Buddha-worlds throughout the ten directions, that bodhisattva should train in prajnaparamita. If that bodhisattva wishes, upon giving rise to a single thought, to be able to travel throughout innumerable worlds in the ten directions, make offerings to the Buddhas, and benefit sentient beings, that bodhisattva should train in prajnaparamita.

If that bodhisattva wishes, upon uttering a single sound, to have it resound throughout innumerable worlds in the ten directions, praising the Buddhas and instructing sentient beings, that bodhisattva should train in prajnaparamita. If that bodhisattva wishes, in a single thought, to cause all sentient beings in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions to cultivate the ten wholesome courses of karma, take the Three Refuges, uphold the moral precepts, cultivate the four meditative concentrations, the four immeasurables, and the four formless absorptions, and attain the five superknowledges, that bodhisattva should train in prajnaparamita.

If that bodhisattva wishes, in a single thought, to establish all sentient beings in innumerable Buddha-worlds throughout the ten directions in the Dharma of the Great Vehicle, cause them to cultivate the bodhisattva practices, and ensure that they do not disparage or abandon the other vehicles, that bodhisattva should train in prajnaparamita. If that bodhisattva wishes to perpetuate the lineage of the Buddhas so that it is never severed, preserve the household of the bodhisattvas so that it never regresses, purify Buddha-fields, and swiftly accomplish these aims, that bodhisattva should train in prajnaparamita.

Furthermore, Śāriputra, if a great bodhisattva wishes to abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, he should train in prajnaparamita.

If a great bodhisattva wishes to abide in all suchness, the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm, he should train in prajnaparamita. If a great bodhisattva wishes to understand the nature of all dharmas as the nature they possess, free from error and free from discrimination, he should train in prajnaparamita.

If a great bodhisattva wishes to understand the causal conditions, immediately antecedent conditions, objective conditions, and predominant conditions of all dharmas as being devoid of anything that exists and ungraspable, he should train in prajnaparamita. If a great bodhisattva wishes to understand all dharmas as being like illusions, dreams, echoes, reflections, shadows, mirages, flowers in the sky, cities of the gandharvas, and magical transformations—manifested solely by mind, with both their nature and characteristics empty—he should train in prajnaparamita.

If a great bodhisattva wishes to know the quantities of extremely subtle particles constituting the great earth, space, mountains, oceans, rivers, ponds, ravines, caves, pools, and the elements of earth, water, fire, and wind throughout the great trichiliocosms in the ten directions, he should train in prajnaparamita. If a great bodhisattva wishes to split a single hair into one hundred parts, take one part of that hair, and use it to transfer all the water in the oceans, rivers, ponds, ravines, caves, and pools throughout a great trichiliocosm into boundless worlds in another direction without harming the sentient beings therein, he should train in prajnaparamita.

If a great bodhisattva encounters the conflagration at the end of an eon consuming an entire great trichiliocosm and reducing heaven and earth to ashes, and wishes to extinguish it immediately with a single breath, he should train in prajnaparamita. If a great bodhisattva encounters the cosmic wind arising, violently lifting the great trichiliocosm supported upon the wind-wheel and threatening to blow the great trichiliocosm, Mount Sumeru, the encircling mountains, and all other things into dust, and wishes to restrain the force of that wind with one finger and cause it to disappear, he should train in prajnaparamita.

If a great bodhisattva wishes, while within a great trichiliocosm, to sit once in the full-lotus posture and fill all of space, he should train in prajnaparamita. If a great bodhisattva wishes to wrap a single hair around a great trichiliocosm, Mount Sumeru, the encircling mountains, and all other things, and cast them across immeasurable, boundless worlds in another direction without harming the sentient beings therein, he should train in prajnaparamita.

If a great bodhisattva wishes, with a single portion of food and a small quantity of flowers, incense, banners, canopies, and so forth, to make offerings, pay homage, show reverence, and render praise to all Tathagatas, Arhats, Perfectly Enlightened Ones, and their assemblies of disciples throughout innumerable worlds in the ten directions, so that none lacks anything, he should train in prajnaparamita. If a great bodhisattva wishes to cause the sentient beings throughout innumerable worlds in the ten directions to abide in the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation, or to abide in the fruits of stream-enterer, once-returner, non-returner, or arhatship,

or in a pratyekabuddha’s enlightenment, up to their entering nirvana without remainder, he should train in prajnaparamita.

Furthermore, Śāriputra, if a great bodhisattva practices prajnaparamita, he can know in accordance with reality that giving performed in such a manner brings great meritorious rewards. That is, he knows in accordance with reality that through giving performed in such a manner one is born into a kṣatriya family, a brahmin family, a family of household elders, or a householder family. Through giving performed in such a manner one is born in the realm of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Transformation, or the Heaven of Mastery over Others’ Transformations.

Through giving performed in such a manner one attains the first dhyāna, the second dhyāna, the third dhyāna, or the fourth dhyāna. Through giving performed in such a manner one attains the concentrations of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, or the Sphere of Neither Perception nor Non-perception. Through giving performed in such a manner one brings forth the four foundations of mindfulness, up to and including the Noble Eightfold Path, and attains the fruit of stream-entry, once-returning, non-returning, or arhatship, the fruit of pratyekabuddhahood, or unsurpassed perfect enlightenment.

He can know in accordance with reality that pure morality, patient acceptance, diligence, meditative concentration, and prajna practiced in such a manner bring great meritorious rewards. If a great bodhisattva practices prajnaparamita, he can know giving in accordance with reality and, through skillful means, perfect the paramita of giving; through such giving and skillful means, he perfects the paramita of pure morality; through such giving and skillful means, he perfects the paramita of patient acceptance; through such giving and skillful means, he perfects the paramita of diligence; through such giving and skillful means, he perfects the paramita of meditative concentration; and through such giving and skillful means, he perfects the paramita of prajna.

In the same way, by practicing pure morality, patient acceptance, diligence, meditative concentration, and prajna with skillful means, he can perfect the six paramitas.

At that time, Śāriputra asked:

“Blessed One, how does a great bodhisattva practicing prajnaparamita know giving in accordance with reality and, through skillful means, perfect the paramita of giving up to the paramita of prajna; and how, through pure morality up to prajna and by means of skillful means, does he perfect the paramita of pure morality up to the paramita of meditative concentration?”

The Buddha said:

“Śāriputra, it is by taking non-attainment as the skillful means. That is, when a great bodhisattva practices giving, he fully understands that the characteristics of the giver, the recipient, and the gift are all ungraspable; thus he can perfect the paramita of giving. Because the characteristics of transgression and non-transgression are ungraspable, he can perfect the paramita of pure morality.

Because the characteristics of agitation and non-agitation are ungraspable, he can perfect the paramita of patient acceptance. Because bodily and mental diligence and indolence are ungraspable, he can perfect the paramita of diligence. Because distraction and non-distraction are ungraspable, he can perfect the paramita of meditative concentration.

Because the nature and characteristics of all dharmas are ungraspable, he can perfect the paramita of prajna. Thus, when a great bodhisattva practices giving, through skillful means he can perfect the six paramitas. In the same way, when a great bodhisattva practices pure morality, through skillful means he can perfect the six paramitas; and so forth, until, when he practices prajna, through skillful means he can perfect the six paramitas.”

Furthermore, Shariputra, if a great bodhisattva wishes to attain the merits of all Buddhas of the past, future, and present, they should train in prajnaparamita. If a great bodhisattva wishes to reach the other shore of all conditioned and unconditioned dharmas, they should train in prajnaparamita. If a great bodhisattva wishes to realize the suchness, dharma realm, dharma-nature, non-arising, and ultimate reality of the past, future, and present, they should train in prajnaparamita.

If a great bodhisattva wishes to penetrate completely whether the three times—past, future, and present—arise or do not arise, they should train in prajnaparamita. If a great bodhisattva wishes to become a spiritual guide for all shravakas and pratyekabuddhas, they should train in prajnaparamita. If a great bodhisattva wishes to attend upon all Tathagatas, they should train in prajnaparamita.

If a great bodhisattva wishes to belong to the family and retinue of all Tathagatas, they should train in prajnaparamita. If a great bodhisattva wishes to have a vast retinue, they should train in prajnaparamita. If a great bodhisattva wishes always to have bodhisattvas as their companions, they should train in prajnaparamita.

If a great bodhisattva wishes to become worthy of consuming the offerings of donors, they should train in prajnaparamita. If a great bodhisattva wishes to subdue the mind of miserliness, prevent thoughts that violate the precepts from arising, eliminate anger and indolence, still the distracted mind, and remain far removed from misguided wisdom, they should train in prajnaparamita. If a great bodhisattva wishes to establish all sentient beings in meritorious deeds consisting of giving, meritorious deeds consisting of morality, meritorious deeds consisting of cultivation, meritorious deeds of making offerings and attending upon others, and meritorious deeds accompanied by material support, they should train in prajnaparamita.

If a great bodhisattva wishes to attain the five eyes—the physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye—they should train in prajnaparamita. If a great bodhisattva wishes to see with the divine eye all the innumerable Buddha-worlds throughout the ten directions, they should train in prajnaparamita. If a great bodhisattva wishes to hear with the divine ear all the teachings of the Buddhas in innumerable worlds throughout the ten directions, they should train in prajnaparamita.

If a great bodhisattva wishes to know in accordance with reality the minds and mental factors of all Buddhas in worlds as numerous as the sands of the Ganges throughout the ten directions, they should train in prajnaparamita. If a great bodhisattva wishes to hear the Buddhas in the worlds of the ten directions teach the Dharma without interruption until they attain unsurpassed perfect enlightenment, they should train in prajnaparamita.

If a great bodhisattva wishes to see all Buddha-lands throughout the ten directions and the three times—past, future, and present—they should train in prajnaparamita. If a great bodhisattva wishes to receive, retain, comprehend, and master completely the twelve divisions of scripture taught by the Buddhas throughout the ten directions and the three times—past, future, and present—which the shravakas have never heard—discourses, mingled prose and verse, prophecies, verses, spontaneous utterances, accounts of causes and conditions, accounts of past events, birth stories, extensive teachings, marvelous events, parables, and expositions—they should train in prajnaparamita.

If a great bodhisattva wishes personally to receive, retain, comprehend, and master completely the Dharma teachings expounded by the Buddhas throughout the ten directions and the three times—past, future, and present—and also to explain them to others in accordance with reality, they should train in prajnaparamita. If a great bodhisattva wishes personally to practice in accordance with reality the Dharma teachings expounded by the Buddhas throughout the ten directions and the three times—past, future, and present—and also to exhort others to practice them in accordance with reality, they should train in prajnaparamita.

If a great bodhisattva wishes to cast light upon innumerable dark worlds throughout the ten directions, or upon the worlds between them where the light of the sun and moon does not reach, they should train in prajnaparamita. If a great bodhisattva wishes to instruct and guide the sentient beings in immeasurable worlds throughout the ten directions who, because of wrong views, have never heard the names of the Buddha, Dharma, and Sangha, causing them to give rise to right view and hear the names of the Three Jewels, they should train in prajnaparamita.

If a great bodhisattva wishes, through their spiritual power, to enable sentient beings in innumerable worlds throughout the ten directions—the blind to see, the deaf to hear, the mute to speak, the insane to regain mindfulness, the deranged to become composed, the poor to become wealthy, those without clothing to obtain clothing, the hungry to obtain food, the thirsty to obtain drink, the sick to be healed, the ugly to become beautiful, the disabled to become whole, those with deficient faculties to have complete faculties, the deluded to awaken, and the weary to find ease—and wishes all sentient beings, with minds of equality, to regard one another as fathers, mothers, brothers, sisters, friends, and relatives, they should train in prajnaparamita.

If a great bodhisattva wishes, through their spiritual power, to cause sentient beings in worlds as numerous as the sands of the Ganges throughout the ten directions who dwell in evil destinies to be reborn in favorable realms, they should train in prajnaparamita. If a great bodhisattva wishes, through their spiritual power, to cause sentient beings in worlds as numerous as the sands of the Ganges throughout the ten directions who are accustomed to evil karma all to cultivate wholesome karma, they should train in prajnaparamita.

If a great bodhisattva wishes, through their spiritual power, to cause sentient beings in worlds as numerous as the sands of the Ganges throughout the ten directions—those who violate the precepts to become established in the aggregate of morality; those who have not attained concentration to become established in the aggregate of concentration; those possessing misguided wisdom to become established in the aggregate of wisdom; those who have not attained liberation to become established in the aggregate of liberation; those who have not attained the knowledge and vision of liberation to become established in the aggregate of the knowledge and vision of liberation;

and those who have not yet attained the vision of the truths to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the state of a pratyekabuddha, or unsurpassed perfect enlightenment—they should train in prajnaparamita.

If a great bodhisattva wishes to learn the sublime deportment of the Buddhas, so that sentient beings never tire of beholding them, abandon all evil, and engender every good, they should train in prajnaparamita.

Furthermore, Shariputra, when a great bodhisattva practices prajnaparamita, they reflect: “When shall I attain the majestic and dignified bearing of a royal elephant and teach the Dharma to the great assembly?” If they wish to accomplish this, they should train in prajnaparamita.

When a great bodhisattva practices prajnaparamita, they reflect: “When shall my bodily, verbal, and mental actions be guided by wisdom and remain always pure?” If they wish to attain this, they should train in prajnaparamita.

When a great bodhisattva practices prajnaparamita, they reflect: “When shall I be able to walk freely with my feet about four finger-widths above the ground?” If they wish to attain this, they should train in prajnaparamita.

When a great bodhisattva practices prajnaparamita, they reflect: “When shall immeasurable hundreds of thousands of millions and billions of assemblies of devas, from the Heaven of the Four Great Kings up to the Akanishtha Heaven, make offerings to me, honor, venerate, and praise me, and accompany me to the Bodhi tree?” If they wish to accomplish this, they should train in prajnaparamita.

When a great bodhisattva practices prajnaparamita, they reflect: “When shall immeasurable hundreds of thousands of millions and billions of assemblies of devas, from the Heaven of the Four Great Kings up to the Akanishtha Heaven, spread celestial garments beneath the Bodhi tree to make a seat for me?” If they wish to accomplish this, they should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When shall I sit cross-legged beneath the Bodhi tree and, with a hand adorned with wondrous marks, strike the great earth, causing the earth deities and their retinues to spring forth simultaneously! One who wishes to attain this should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When shall I sit beneath the Bodhi tree, subdue all maras, and attain unsurpassed enlightenment! One who wishes to attain this should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When shall I attain perfect enlightenment, so that wherever I walk, stand, sit, or lie down, that place becomes vajra! One who wishes to attain this should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When shall I renounce the kingdom and leave the household life, attain unsurpassed perfect enlightenment on that very same day, and then, also on that very day, turn the wheel of the true Dharma, causing immeasurable and innumerable sentient beings to become free from dust and defilement and give rise to the pure Dharma-eye; further causing immeasurable and innumerable sentient beings to bring the outflows utterly to an end and attain liberation of mind and liberation through wisdom; and also causing immeasurable and innumerable sentient beings to become irreversible from unsurpassed enlightenment! One who wishes to attain such things should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When shall I attain unsurpassed enlightenment and have immeasurable and innumerable shravakas and bodhisattvas as my assembly of disciples, so that whenever I teach the Dharma, immeasurable and innumerable sentient beings attain arhatship while still seated there; and so that immeasurable and innumerable beings, also while still seated there, become irreversible from unsurpassed enlightenment! One who wishes to accomplish this should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When shall I attain an immeasurable lifespan and boundless radiance, be adorned with excellent marks, and never weary those who behold me; when I walk, thousand-petaled lotuses always support my feet, causing thousand-spoked wheels to appear upon the ground; with every step, the great earth trembles without harming any sentient being upon it; when I wish to look behind me, my entire body turns around; and when my foot comes down, it reaches to the vajra boundary, so that wherever the wheel rolls, the earth trembles accordingly! One who wishes to attain this should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When shall every part of my body emit light that illuminates all the boundless worlds throughout the ten directions, bringing great benefit to sentient beings wherever that light reaches! One who wishes to attain this should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When I attain unsurpassed, complete enlightenment, may even the names of greed, anger, and delusion be entirely absent from my land, and may the sentient beings there perfect wondrous wisdom. Through the power of this wisdom, may they immediately contemplate generosity, discipline, patience, diligence, serenity, careful contemplation, freedom from heedlessness, the practice of pure conduct, loving-kindness, compassion, sympathetic joy, and equanimity, and may they not harm sentient beings as happens in other Buddha lands—how excellent that would be! One who wishes to fulfill this vow should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When I attain unsurpassed perfect enlightenment and have fully completed the work of guiding beings, may the true Dharma, after my nirvana, never enter a period of extinction but always bring benefit and happiness to sentient beings. One who wishes to fulfill this vow should train in prajnaparamita.

When practicing prajnaparamita, a great bodhisattva reflects: When I attain unsurpassed perfect enlightenment, may all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions who hear my name attain unsurpassed perfect enlightenment. One who wishes to fulfill this vow should train in prajnaparamita.

Shariputra! If great bodhisattvas wish to accomplish immeasurable and boundless merits, they should train in prajnaparamita.

Furthermore, Shariputra! If a great bodhisattva practices prajnaparamita, that bodhisattva will certainly accomplish such merits. At that time, throughout the great trichiliocosm, the gods of the Four Great Kings will all rejoice exceedingly and think together: We should now offer four bowls to this bodhisattva, just as the heavenly kings in former times offered bowls to the Buddha.

At that time, throughout the great trichiliocosm, the gods of the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Emanations, and the Heaven of Mastery over Others’ Emanations will all rejoice exceedingly and think together: We should swiftly go to make offerings to and attend upon such a bodhisattva, causing the wicked asuras to diminish and the gods and their retinues to increase.

At that time, throughout the great trichiliocosm, the gods of the Brahma Host, the Ministers of Brahma, the Assembly of Brahma, Great Brahma, Great Light, Lesser Light, Immeasurable Light, Utmost Light-Purity, Purity, Lesser Purity, Immeasurable Purity, Universal Purity, Vastness, Lesser Vastness, Immeasurable Vastness, Abundant Fruit, No Affliction, No Heat, Excellent Manifestation, Excellent Vision, and the Ultimate Form Heaven will all rejoice and exult, thinking together: We should entreat such a bodhisattva swiftly to attain unsurpassed perfect enlightenment, turn the wheel of Dharma, and bring benefit and happiness to all sentient beings.

Shariputra! If, while practicing prajnaparamita, a great bodhisattva causes the six paramitas to increase, all the good men and good women in that world will rejoice exceedingly and think together: We should entreat such a bodhisattva to become our parent, sibling, spouse, child, relative, friend, or acquaintance. At that time, in that world, the gods of the Four Great Kings up to the gods of the Ultimate Form Heaven will all joyfully deem themselves blessed and think together: We should devise skillful means to cause this bodhisattva to abandon impure conduct and constantly cultivate pure conduct from the initial generation of the aspiration until attaining Buddhahood.

Why? Because if one is defiled by sensual desire, even rebirth in a Brahma heaven will be obstructed, how much more so the attainment of unsurpassed, complete enlightenment. Therefore, a bodhisattva who abandons desire, leaves the household life, and cultivates pure conduct can attain unsurpassed enlightenment, but one who does not abandon desire cannot.

At that time, Shariputra asked:

“Blessed One! Must great bodhisattvas have parents, spouses, children, and close friends?”

The Buddha said:

“Shariputra! Some bodhisattvas have parents, spouses, children, and relatives, yet still practice the great bodhisattva conduct. Some great bodhisattvas have no spouses or children and, from the initial generation of the aspiration until attaining Buddhahood, constantly cultivate pure conduct and remain celibate. Some great bodhisattvas, employing skillful means, manifest the enjoyment of the five sensual pleasures and then, becoming disenchanted, leave the household life before attaining unsurpassed perfect enlightenment.

“Shariputra! It is like an illusionist, or the illusionist’s apprentice who is skilled in the art of illusion, conjuring the five sensual pleasures and then freely enjoying them together. What do you think? Are those conjured things real?”

Shariputra replied:

“Blessed One! They are not!”

The Buddha said:

– Shariputra! So too does a great bodhisattva, wishing to teach and transform sentient beings, employ skillful means to manifest the enjoyment of the five sensual pleasures. Yet this great bodhisattva is deeply repelled by the five sensual pleasures and is not defiled by them, but employs immeasurable Dharma teachings to censure sensual desires: Desire is a fierce fire that burns body and mind; desire is filth that defiles oneself and others; desire is an executioner that constantly harms throughout the three times of past, future, and present; desire is an enemy that continually lies in wait to inflict injury; desire is like a grass torch; desire is like bitter fruit; desire is like a sharp sword; desire is like a heap of fire; desire is like a poisonous vessel; desire is like an illusion; desire is like a dark well. In such immeasurable ways does the bodhisattva denounce the faults of sensual desires. Having clearly understood their faults, how could the bodhisattva truly indulge in them? It is solely to benefit, teach, and transform sentient beings that the bodhisattva employs skillful means to manifest the enjoyment of sensual pleasures.

III. CHAPTER ON CONTEMPLATIVE ILLUMINATION

01

At that time, Shariputra addressed the Buddha:

– Blessed One! How should great bodhisattvas cultivate prajnaparamita?

The Buddha said:

– Shariputra! When cultivating prajnaparamita, a great bodhisattva should contemplate thus: Although a bodhisattva conventionally exists, no bodhisattva is perceived, nor is the name “bodhisattva” perceived; prajnaparamita is not perceived, nor is the name “prajnaparamita” perceived; practice is not perceived, nor is non-practice perceived. Why is this? Shariputra, because the intrinsic nature of a bodhisattva is empty, and the name “bodhisattva” is also empty. Why is this? Because the intrinsic nature of form is empty; it is not made empty by emptiness. The emptiness of form is not form; form is not separate from emptiness, and emptiness is not separate from form; form itself is emptiness, and emptiness itself is form. The intrinsic nature of feeling, perception, formations, and consciousness is empty; it is not made empty by emptiness. The emptiness of feeling, perception, formations, and consciousness is not feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness are not separate from emptiness, and emptiness is not separate from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness themselves are emptiness, and emptiness itself is feeling, perception, formations, and consciousness. Why is this? Shariputra, “Bodhi” is merely a name; “sattva” is merely a name; “bodhisattva” is merely a name. “Emptiness” is merely a name. Form, feeling, perception, formations, and consciousness are merely names. Such intrinsic nature is neither born nor extinguished, neither defiled nor purified. When a great bodhisattva cultivates prajnaparamita in this way, the bodhisattva perceives neither birth nor extinction, neither defilement nor purification. Why is this? Names are merely provisionally established. Discrimination arises regarding phenomena, names are provisionally established accordingly, and speech then arises in accordance with them. As speech develops in this manner, attachment arises accordingly. When cultivating prajnaparamita, a great bodhisattva does not give rise to attachment to any phenomenon because none is perceived.

Furthermore, Shariputra! When cultivating prajnaparamita, a great bodhisattva should contemplate thus: “Bodhisattva” is merely a name; “Buddha” is merely a name; “prajnaparamita” is merely a name; form is merely a name; feeling, perception, formations, and consciousness are merely names; and all other phenomena are likewise merely names.

Shariputra! Just as the self is merely a name and the real entity designated as a self is utterly unobtainable, so too sentient being, living being, one who is born, one who is nurtured, person, pudgala, mind-born being, youth, doer, one who causes another to act, instigator, one who causes another to instigate, experiencer, one who causes another to experience, knower, and seer are also merely names. That is, the real entities designated as a sentient being through a seer are utterly unobtainable.

Because they cannot be apprehended, names are merely provisionally established in accordance with worldly convention. All phenomena are likewise so, and one should not become attached to them. Therefore, when cultivating prajnaparamita, a great bodhisattva perceives neither a self through a seer nor the nature of any phenomenon.

Shariputra! When a great bodhisattva cultivates prajnaparamita in this way, apart from the wisdom of the Buddhas, the wisdom of all shravakas, pratyekabuddhas, and others cannot compare with it. This is because nothing can be apprehended. Why is this? Because this great bodhisattva obtains neither names nor that which names designate, and because the bodhisattva does not perceive them, no attachment arises.

Shariputra! Only when a great bodhisattva is able to practice prajnaparamita in this way can that bodhisattva be said to practice prajnaparamita skillfully.

Shariputra! Suppose that people possessing wisdom like yours and that of Mahamaudgalyayana were as numerous as rice plants, sesame plants, bamboos, reeds, sugarcanes, and forests filling the continent of Jambudvipa. Compared with the wisdom of a great bodhisattva who practices prajnaparamita, their wisdom would not equal one hundredth part of it, one thousandth part, one hundred-thousandth part, one ten-billionth part, one hundred-billionth part, or one trillionth part; nor could any numerical fraction, calculated fraction, reckoned fraction, comparative fraction, or even the most minute fraction approach it. Why is this? Because the wisdom of this great bodhisattva can lead all sentient beings toward nirvana, whereas the wisdom of all shravakas and pratyekabuddhas cannot do so.

Furthermore, Shariputra! Even the wisdom with which a great bodhisattva cultivates prajnaparamita for just one day cannot be matched by the wisdom of all shravakas and pratyekabuddhas.

Shariputra! Let us set aside Jambudvipa for the moment. Suppose that people possessing wisdom like yours and that of Mahamaudgalyayana were as numerous as rice plants, sesame plants, bamboos, reeds, sugarcanes, forests, and so forth filling the four great continents. Compared with the wisdom of a great bodhisattva who practices prajnaparamita, their wisdom would not equal one hundredth part of it, one thousandth part, one hundred-thousandth part, or even its most minute fraction. Why is this? Because the wisdom of this great bodhisattva can lead all sentient beings toward nirvana, whereas the wisdom of all shravakas and pratyekabuddhas cannot do so.

Furthermore, Shariputra! Even the wisdom with which a great bodhisattva cultivates prajnaparamita for just one day cannot be matched by the wisdom of all shravakas and pratyekabuddhas.

Shariputra! Let us set aside the four great continents for the moment. Suppose that people possessing wisdom like yours and that of Mahamaudgalyayana were as numerous as rice plants, sesame plants, bamboos, reeds, sugarcanes, and forests filling the entire trichiliocosm. Compared with the wisdom of a great bodhisattva who cultivates prajnaparamita, their wisdom would not equal one hundredth part of it, one thousandth part, one hundred-thousandth part, or even its most minute fraction. Why is this? Because the wisdom of this great bodhisattva can lead all sentient beings toward nirvana, whereas the wisdom of all shravakas and pratyekabuddhas cannot do so.

Furthermore, Shariputra! Even the wisdom with which a great bodhisattva cultivates prajnaparamita for just one day cannot be matched by the wisdom of all shravakas and pratyekabuddhas.

Shariputra! Let us set aside the trichiliocosm for the moment. Suppose that people possessing wisdom like yours and that of Mahamaudgalyayana were as numerous as rice plants, sesame plants, bamboos, reeds, sugarcanes, and forests filling all the Buddha-worlds throughout the ten directions. Compared with the wisdom of a great bodhisattva who cultivates prajnaparamita, their wisdom would not equal one hundredth part of it, one thousandth part, one hundred-thousandth part, or even its most minute fraction. Why is this? Because the wisdom of this great bodhisattva can lead all sentient beings toward nirvana. The wisdom of all shravakas and pratyekabuddhas cannot do so.

Furthermore, Shariputra! Even the wisdom with which a great bodhisattva cultivates prajnaparamita for just one day cannot be matched by the wisdom of all shravakas and pratyekabuddhas.

Fascicle 402

END