大般若波羅蜜多經

TENTH ASSEMBLY

THE SECTION ON THE PRINCIPLE OF PRAJNAPARAMITA

Thus have I heard:

At one time, the Blessed One had perfectly accomplished the adamantine, sustaining wisdom of all Tathagatas, equal in nature, together with all rare and supremely excellent qualities; had perfectly obtained every jeweled crown of consecration of the Tathagatas and transcended the three realms; had perfectly obtained the all-pervading adamantine wisdom of all Tathagatas and sovereign great contemplation; had fully attained the wondrous great seal of all Tathagatas that definitively determines all dharmas; had perfectly realized the ultimate empty and quiescent nature of equality of all seals of the Tathagatas; had acquired skillful means and complete accomplishment in all deeds already done and yet to be done;

fulfilled completely all the aspirations of sentient beings in accordance with what was blameless for them; and abided well in the vast, universally illuminating nature of body, speech, and mind, equal throughout the three times and forever inexhaustible.

Like vajra, all the Tathagatas are immovable and indestructible. The Blessed One dwelt in the royal palace of the Heaven of Mastery over Others’ Creations, at the summit of the desire realm, a place where all Tathagatas constantly wander, within the Treasury of Jewels Palace, which they all praised as vast and beautiful. That palace was fashioned from priceless mani jewels intermingled with many kinds of precious gems, whose interwoven colors emitted a great radiance.

Jeweled bells and golden chimes hung everywhere; stirred by gentle breezes, they produced harmonious sounds. Embroidered canopies, woven banners, and painted streamers fluttered to and fro. It was adorned with manifold ornaments, and jeweled necklaces appeared like the full moon of the fifteenth day.

It was a place where sages, saints, and celestial seers delighted to assemble together with a congregation of eight billion great bodhisattvas. All possessed the dharani gateways and samadhi gateways and were skilled in unobstructed eloquence. Their qualities were immeasurable and could not be fully praised even over many kalpas.

Their names were: the great bodhisattva Vajrapani, the great bodhisattva Avalokitesvara, the great bodhisattva Akasagarbha, the great bodhisattva Vajramusti, the great bodhisattva Manjusri, the great bodhisattva Mahakasagarbha, the great bodhisattva Who, upon Arousing the Mind, Immediately Turns the Dharma Wheel, and the great bodhisattva Who Subdues All Mara Enemies. Such leaders, surrounded before and behind by a congregation of eight million great bodhisattvas, proclaimed the True Dharma, excellent and beautiful in wording and meaning at the beginning, middle, and end, wholly complete and pure in the holy life.

At that time, for the sake of the bodhisattvas, the World-Honored One taught the purifying Dharma gateway comprising all the profound and wondrous teachings on the principle of prajnaparamita. This Dharma gateway is the phrase-meaning of a bodhisattva.

What is the phrase-meaning of a bodhisattva? The phrase-meaning of utterly subtle, blissful purity is the phrase-meaning of a bodhisattva. The phrase-meaning of empty, quiescent purity, in which all views are forever extinguished, is the phrase-meaning of a bodhisattva.

The phrase-meaning of wondrous, delightful purity is the phrase-meaning of a bodhisattva. The phrase-meaning of purity in which craving is forever extinguished is the phrase-meaning of a bodhisattva. The phrase-meaning of purity that transcends the womb is the phrase-meaning of a bodhisattva.

The phrase-meaning of purity adorned with all virtues is the phrase-meaning of a bodhisattva. The phrase-meaning of purity in which the mind is exceedingly delighted is the phrase-meaning of a bodhisattva. The phrase-meaning of attaining great, pure radiance is the phrase-meaning of a bodhisattva.

The phrase-meaning of the body’s pure and perfect well-being is the phrase-meaning of a bodhisattva. The phrase-meaning of speech’s pure and perfect well-being is the phrase-meaning of a bodhisattva. The phrase-meaning of the mind’s pure and perfect well-being is the phrase-meaning of a bodhisattva.

The phrase-meaning of the form skandha as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the skandhas of feeling, perception, formations, and consciousness as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the eye ayatana as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the ear, nose, tongue, body, and mind ayatanas as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the form ayatana as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the sound, odor, taste, touch, and dharma ayatanas as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the eye dhatu as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the ear, nose, tongue, body, and mind dhatus as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the form dhatu as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the sound, odor, taste, touch, and dharma dhatus as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the eye-consciousness dhatu as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of eye-contact as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of ear-, nose-, tongue-, body-, and mind-contact as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of feelings arising with eye-contact as their condition as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the earth dhatu as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the water, fire, wind, space, and consciousness dhatus as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the Noble Truth of suffering as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the Noble Truths of the origin, cessation, and path as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the causal condition as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the immediately antecedent condition, the objective condition, and the dominant condition as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of ignorance as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, and aging-and-death as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the paramita of giving as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the paramitas of pure morality, patient acceptance, vigor, meditation, and prajnaparamita as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of suchness as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the dharmadhatu, Dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the constancy of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the four meditative absorptions as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the four immeasurables and the four formless attainments as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the four foundations of mindfulness as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the liberation gateway of emptiness as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the liberation gateways of signlessness and wishlessness as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the eight liberations as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the Ground of Utmost Joy as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the Ground Free from Defilement, the Luminous Ground, the Ground of Blazing Wisdom, the Ground Extremely Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of the Ground of Pure Contemplation as empty, quiescent, and pure is the phrase-meaning of a bodhisattva. The phrase-meaning of the Ground of Spiritual Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Diminishment, the Ground Free from Desire, the Ground of Completed Practice, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, and the Ground of the Tathagata as empty, quiescent, and pure is the phrase-meaning of a bodhisattva.

The phrase-meaning of all gateways of dharani—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of all gateways of samadhi—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva.

The phrase-meaning of the five eyes—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of the six superknowledges—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva.

The phrase-meaning of the Tathagata’s ten powers—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva.

The phrase-meaning of the thirty-two marks—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of the eighty excellent characteristics—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of the Dharma of non-forgetfulness—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of the nature of perpetual equanimity—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva.

The phrase-meaning of the knowledge of all things—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of the knowledge of the aspects of the paths and the knowledge of all aspects—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of all practices of great bodhisattvas—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of the unsurpassed, complete and perfect enlightenment of all Buddhas—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva.

The phrase-meaning of all dharmas of ordinary beings—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of all dharmas of stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva.

The phrase-meaning of all wholesome and unwholesome dharmas—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva. The phrase-meaning of all determinate and indeterminate dharmas, tainted and untainted dharmas, conditioned and unconditioned dharmas, and mundane and supramundane dharmas—empty, quiescent, and pure—is the phrase-meaning of a bodhisattva.

Why is this so? Because the intrinsic nature of all dharmas is empty, their intrinsic nature is detached. Because it is detached, their intrinsic nature is quiescent. Because it is quiescent, their intrinsic nature is pure. Because it is pure, profound prajnaparamita is supremely pure. Such prajnaparamita should be known as the phrase-meaning of a bodhisattva. All assemblies of bodhisattvas should cultivate and study it.

After the Buddha had taught this Dharma of the pure principle of prajna concerning the phrase-meaning of a bodhisattva, he addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears this profound and wondrous Dharma gateway of the pure principle of prajna concerning all dharmas and accepts it wholeheartedly with faith, then until that person sits upon the sublime seat of enlightenment, no obstructive covering can defile them. Even if the afflictive obstructions, karmic obstructions, and retributive obstructions they have accumulated are numerous, they cannot defile that person. Although that person has committed extremely grave evil karma, it can readily be extinguished, and they will not fall into the lower realms. If they constantly receive and uphold this teaching, recite it daily, apply themselves diligently and energetically without interruption, and contemplate it in accordance with principle, then in this very life they will produce and attain the vajra samadhi of the equality of the nature of all dharmas. They will attain mastery over all dharmas, continually enjoy every kind of supreme and wondrous happiness, pass through sixteen lives as a great bodhisattva, certainly attain the vajra-bearing nature of a Tathagata, and swiftly realize unsurpassed, complete and perfect enlightenment.

At that time, the Blessed One, again relying upon the aspect of the Tathagata who illuminates all things universally, proclaimed for the bodhisattvas the Dharma gateway of the profound principle of the quiescent Dharma-nature of prajnaparamita, through which all Tathagatas directly and perfectly awaken. It is the gateway of direct and perfect awakening to the equality of the vajra-nature, because great enlightenment is firm and indestructible like a vajra.

It is the gateway of direct and perfect awakening to the equality of meaning, because the meaning of great enlightenment is one. It is the gateway of direct and perfect awakening to the equality of Dharma-nature, because the intrinsic nature of great enlightenment is pure. It is the gateway of direct and perfect awakening to the equality of the nature of all dharmas, because great enlightenment makes no distinctions among any dharmas.

After the Buddha had taught this principle of prajna concerning direct and perfect awakening and the quiescent Dharma-nature, he addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears these four kinds of principles of prajna that are gateways of direct and perfect awakening, understands and upholds them with faith, recites and cultivates them, then until that person sits upon the sublime seat of enlightenment, even if they have committed every kind of extremely grave evil karma, they will transcend all lower realms and swiftly realize unsurpassed, complete and perfect enlightenment.

The Blessed One, again relying upon the aspect of Shakyamuni Tathagata who subdues all evil dharmas, proclaimed for the bodhisattvas the Dharma gateway of prajnaparamita that embraces the equality of the nature of all dharmas and is a universally pervasive, profound, and supreme principle. That is, because the nature of desire is free from conceptual proliferation, the nature of anger is also free from conceptual proliferation.

Because the nature of anger is free from conceptual proliferation, the nature of delusion is also free from conceptual proliferation. Because the nature of delusion is free from conceptual proliferation, the nature of doubt is also free from conceptual proliferation. Because the nature of doubt is free from conceptual proliferation, the nature of all views is also free from conceptual proliferation.

Because the nature of all views is free from conceptual proliferation, the nature of arrogance is also free from conceptual proliferation. Because the nature of arrogance is free from conceptual proliferation, the nature of all entanglements is also free from conceptual proliferation. Because the nature of all entanglements is free from conceptual proliferation, the nature of the defilements of affliction is also free from conceptual proliferation.

Because the nature of the defilements of affliction is free from conceptual proliferation, the nature of all evil karma is also free from conceptual proliferation. Because the nature of all evil karma is free from conceptual proliferation, the nature of all karmic results is also free from conceptual proliferation. Because the nature of all karmic results is free from conceptual proliferation, the nature of defiled dharmas is also free from conceptual proliferation.

Because the nature of defiled dharmas is free from conceptual proliferation, the nature of pure dharmas is also free from conceptual proliferation. Because the nature of pure dharmas is free from conceptual proliferation, the nature of all dharmas is also free from conceptual proliferation. Because the nature of all dharmas is free from conceptual proliferation, one should know that prajnaparamita is also free from conceptual proliferation.

After the Buddha had taught this universally pervasive and supreme principle of prajna that subdues all evils, he addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears such a profound principle of prajnaparamita, understands and upholds it with faith, recites and cultivates it, then even if that person were to kill all sentient beings within the three realms, they would still not fall into the hells or the realms of animals or ghosts. Because they are able to subdue all afflictions, secondary afflictions, evil karma, and so forth, they will always be born in wholesome realms, enjoy supreme and wondrous happiness, cultivate the practices of great bodhisattvas, and swiftly realize unsurpassed, complete and perfect enlightenment.

The Blessed One, again assuming the aspect of the Tathagata’s pure nature, proclaimed for the bodhisattvas the Dharma gateway of the profoundly pure principle of prajnaparamita: the sublime wisdom-seal of Avalokiteshvara that contemplates the equality of the nature of all dharmas. That is, because the original nature of all desire is pure and luminous, it can cause the anger of the world to become pure.

Because the original nature of all anger is pure and luminous, it can cause the delusion of the world to become pure.

Because the original nature of all delusion is pure and luminous, it can cause the doubt of the world to become pure.

Because the original nature of all doubt is pure and luminous, it can cause the wrong views of the world to become pure.

Because the original nature of all wrong views is pure and luminous, it can cause the arrogance of the world to become pure.

Because the original nature of all arrogance is pure and luminous, it can cause the entanglements of the world to become pure.

Because the original nature of all entanglements is pure and luminous, it can cause the defilements of the world to become pure.

Because the original nature of all defilements is pure and luminous, it can cause the evil dharmas of the world to become pure.

Because the intrinsic nature of all unwholesome dharmas is pure and luminous, it can cause the world of birth and death to become pure.

Because the intrinsic nature of all birth and death is pure and luminous, it can cause all worldly dharmas to become pure.

Because the intrinsic nature of all dharmas is pure and luminous, it can cause the world of sentient beings to become pure.

Because the intrinsic nature of all sentient beings is pure and luminous, it can cause all worldly wisdom to become pure.

Because the intrinsic nature of all wisdom is pure and luminous, it can cause the profound prajnaparamita of the world to become supremely pure and excellent.

Having taught this Dharma of the wisdom seal of equality, the principle and purport of pure prajna, the Buddha addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears this principle and purport of pure prajnaparamita and, with faith and understanding, receives, retains, reads, recites, and cultivates it, then even while amid the defiled adventitious afflictions, all their greed, hatred, delusion, and so forth will remain like a lotus flower, undefiled by the faults and impurities of those adventitious afflictions. They will always skillfully cultivate the supreme practices of a bodhisattva and will swiftly realize unsurpassed, complete, perfect enlightenment.

At that time, the Blessed One, further abiding in the aspect of the Tathagata who is the supreme lord of the three realms, expounded for the bodhisattvas the Dharma gateway of the treasury of wisdom of all Tathagatas—the consecration of union, the most profound principle and purport of prajnaparamita. That is to say: If one bestows the worldly station of consecration, one will attain the fruit of the station of Dharma King of the three realms.

If one bestows the unsurpassed supramundane meaning, all one’s aspirations will be fulfilled. If one bestows the unsurpassed supramundane Dharma, one will attain mastery over all dharmas. If one gives worldly wealth, food, and other necessities, one will attain every form of bodily, verbal, and mental well-being.

If one gives various kinds of material wealth and the wealth of Dharma, one can swiftly perfect the paramita of generosity. If one observes the various pure precepts, one will swiftly perfect the paramita of moral discipline. If one trains in patient acceptance toward all circumstances, one will swiftly perfect the paramita of patience.

If one continually cultivates diligence at all times, one will swiftly perfect the paramita of diligence. If one cultivates meditative concentration in relation to all objects, one will swiftly perfect the paramita of meditation. If one constantly cultivates sublime wisdom with regard to all dharmas, one will swiftly perfect prajnaparamita.

Having taught this Dharma gateway of the consecration of the treasury of wisdom, the principle and purport of prajna, the Buddha addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears this profound Dharma gateway of consecration, the principle and purport of the treasury of wisdom, and, with faith and understanding, receives, retains, reads, recites, and cultivates it, they will swiftly perfect all bodhisattva practices and soon realize unsurpassed, complete, perfect enlightenment.

The Blessed One, further abiding in the wisdom seal of all aspects of the Tathagata—the Tathagata who upholds the secret Dharma gateway of all Buddhas—expounded for the bodhisattvas the Dharma gateway of the profound vajra principle and purport of prajnaparamita, the wisdom seal sustained by all Tathagatas. That is to say: By fully embracing all vajra body seals of the Tathagatas, one will realize all Dharma bodies of the Tathagatas.

By fully embracing all vajra speech seals of the Tathagatas, one will attain mastery over all dharmas. By fully embracing all vajra mind seals of the Tathagatas, one will attain mastery over all samadhis. By fully embracing all vajra wisdom seals of the Tathagatas, one will attain the supreme and sublime body, speech, and mind, as immovable and indestructible as vajra.

Having taught this Dharma of the Tathagata’s vajra wisdom seal, the principle and purport of prajna, the Buddha addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears this profound Dharma gateway of the vajra wisdom seal and its principle and purport, and, with faith and understanding, receives, retains, reads, recites, and cultivates it, all their undertakings will be accomplished. They will always be united with every supreme attainment. All supreme wisdom they wish to cultivate and all their excellent meritorious deeds will swiftly be perfected. They will attain supremely pure body, speech, and mind, indestructible like vajra, and will swiftly realize unsurpassed, complete, perfect enlightenment.

At that time, the Blessed One, further abiding in the aspect of the Tathagata in which all dharmas are free from conceptual proliferation, expounded for the bodhisattvas the Dharma gateway of the syllable “Wheel,” the profound principle and purport of prajnaparamita. That is to say: All dharmas are empty because they have no intrinsic nature. All dharmas are signless because they are free from all characteristics.

All dharmas are wishless because there is nothing to be wished for. All dharmas are detached because there is nothing to which one may cling. All dharmas are quiescent because they are utterly quiescent.

All dharmas are impermanent because they have no permanent nature. All dharmas are without pleasure because they are unworthy of delight. All dharmas are without self because they lack autonomy.

All dharmas are impure because they are free from the characteristic of purity. All dharmas are unobtainable because their nature cannot be found when investigated. All dharmas are inconceivable because no nature of conceptual thought exists.

All dharmas are nonexistent because they are provisionally established through the conjunction of many conditions. All dharmas are free from conceptual proliferation because their intrinsic nature is empty, quiescent, and beyond language and speech. The intrinsic nature of all dharmas is pure because the intrinsic nature of profound prajnaparamita is pure.

Having taught this Dharma of the syllable “Wheel,” the principle and purport of prajna free from all conceptual proliferation, the Buddha addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears this Dharma gateway of the syllable “Wheel,” the principle and purport of prajna free from conceptual proliferation, and, with faith and understanding, receives, retains, reads, recites, and cultivates it, they will attain unobstructed wisdom concerning all dharmas and will swiftly realize unsurpassed, complete, perfect enlightenment.

The Blessed One, further abiding in the aspect of the Tathagata who turns and encompasses all Tathagatas, expounded for the bodhisattvas the Dharma gateway for entering the great and vast wheel through the nature of equality, the profound principle and purport of prajnaparamita.

That is to say: By entering the equal nature of vajra, one can enter the nature of the wheel of all Tathagatas.

By entering the equal nature of meaning, one can enter the nature of the wheel of all bodhisattvas. By entering the equal nature of Dharma, one can enter the nature of the wheel of all dharmas.

By entering the equal nature of the skandhas, one can enter the nature of the wheel of all skandhas. By entering the equal nature of the ayatanas, one can enter the nature of the wheel of all ayatanas. By entering the equal nature of the dhatus, one can enter the nature of the wheel of all dhatus.

By entering the equal nature of the truths, one can enter the nature of the wheel of all truths. By entering the equal nature of dependent origination, one can enter the nature of the wheel of all dependent origination. By entering the equal nature of the jewels, one can enter the nature of the wheel of all jewels.

By entering the equal nature of nutriment, one can enter the nature of the wheel of all nutriment. By entering the equal nature of wholesome dharmas, one can enter the nature of the wheel of all wholesome dharmas.

By entering the equal nature of unwholesome dharmas, one can enter the nature of the wheel of all unwholesome dharmas.

By entering the equal nature of determinate dharmas, one can enter the nature of the wheel of all determinate dharmas. By entering the equal nature of indeterminate dharmas, one can enter the nature of the wheel of all indeterminate dharmas.

By entering the equal nature of contaminated dharmas, one can enter the nature of the wheel of all contaminated dharmas. By entering the equal nature of uncontaminated dharmas, one can enter the nature of the wheel of all uncontaminated dharmas.

By entering the equal nature of conditioned dharmas, one can enter the nature of the wheel of all conditioned dharmas. By entering the equal nature of unconditioned dharmas, one can enter the nature of the wheel of all unconditioned dharmas.

By entering the equal nature of worldly dharmas, one can enter the nature of the wheel of all worldly dharmas. By entering the equal nature of supramundane dharmas, one can enter the nature of the wheel of all supramundane dharmas.

Entering the equality of the nature of the dharmas of ordinary beings, one is able to enter the wheel-nature of all the dharmas of ordinary beings. Entering the equality of the nature of the dharmas of shravakas, one is able to enter the wheel-nature of all the dharmas of shravakas. Entering the equality of the nature of the dharmas of pratyekabuddhas, one is able to enter the wheel-nature of all the dharmas of pratyekabuddhas.

Entering the equality of the nature of the dharmas of bodhisattvas, one is able to enter the wheel-nature of all the dharmas of bodhisattvas. Entering the equality of the nature of the dharmas of Tathagatas, one is able to enter the wheel-nature of all the dharmas of Tathagatas. Entering the equality of the nature of sentient beings, one is able to enter the wheel-nature of all sentient beings. Entering the equality of the nature of all things, one is able to enter the wheel-nature of all things.

After the Buddha had taught this profound prajnaparamita Dharma gateway of the principle of equality of nature, entering the great and vast wheel, he addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears this profound Dharma gateway of the principle of the equality of the wheel-nature, and faithfully understands, accepts, upholds, reads, recites, and cultivates it, that person will skillfully awaken to all equal natures and swiftly attain unsurpassed, complete, perfect enlightenment.

At that time, the Blessed One, relying once again upon the characteristic of all Tathagatas as pure vessels and fields abundantly receiving offerings, proclaimed for the bodhisattvas the Dharma gateway of the profound, unsurpassed principle of all offerings in prajnaparamita. That is, generating the aspiration for unsurpassed, complete awakening constitutes making vast offerings to the Tathagatas. Embracing and protecting the true Dharma constitutes making vast offerings to the Tathagatas.

Cultivating all paramitas constitutes making vast offerings to the Tathagatas. Cultivating all factors of enlightenment constitutes making vast offerings to the Tathagatas. Cultivating all dharanis and samadhis constitutes making vast offerings to the Tathagatas.

Cultivating all five eyes and six superknowledges constitutes making vast offerings to the Tathagatas. Cultivating all meditative absorptions and liberations constitutes making vast offerings to the Tathagatas. Cultivating all loving-kindness, compassion, sympathetic joy, and equanimity constitutes making vast offerings to the Tathagatas.

Cultivating all the distinctive qualities of a Buddha constitutes making vast offerings to the Tathagatas.

Contemplating all dharmas, whether permanent or impermanent, as unobtainable constitutes making vast offerings to the Tathagatas. Contemplating all dharmas, whether pleasant or painful, as unobtainable constitutes making vast offerings to the Tathagatas. Contemplating all dharmas, whether self or non-self, as unobtainable constitutes making vast offerings to the Tathagatas. Contemplating all dharmas, whether pure or impure, as unobtainable constitutes making vast offerings to the Tathagatas.

Contemplating all dharmas, whether empty or not empty, as unobtainable constitutes making vast offerings to the Tathagatas. Contemplating all dharmas, whether characterized or signless, as unobtainable constitutes making vast offerings to the Tathagatas. Contemplating all dharmas, whether involving aspiration or free from aspiration, as unobtainable constitutes making vast offerings to the Tathagatas. Contemplating all dharmas, whether separated or not separated, as unobtainable constitutes making vast offerings to the Tathagatas. Contemplating all dharmas, whether quiescent or not quiescent, as unobtainable constitutes making vast offerings to the Tathagatas.

Copying prajnaparamita, listening to it, accepting and upholding it, reading and reciting it, reflecting upon and cultivating it, extensively proclaiming and disseminating it for sentient beings, and either making offerings to it oneself or transmitting it to others constitutes making vast offerings to the Tathagatas.

After the Buddha had taught this Dharma gateway of the profound, unsurpassed principle of true and pure offerings, he addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears this Dharma gateway of the profound, unsurpassed principle of prajnaparamita offerings, and faithfully understands, accepts, upholds, reads, recites, and cultivates it, that person will soon perfect the bodhisattva practices and swiftly attain unsurpassed, complete, perfect enlightenment.

Relying once again upon the characteristic of all Tathagatas as those able skillfully to tame beings, the Blessed One proclaimed for the bodhisattvas the Dharma gateway of the profound principle of the treasury of wisdom, which embraces the secret wisdom that tames sentient beings, in prajnaparamita. That is, the equal nature of all sentient beings is precisely the equal nature of anger. The tamed nature of all sentient beings is precisely the tamed nature of anger. The nature of true Dharma in all sentient beings is precisely the nature of true Dharma in anger.

The nature of true suchness in all sentient beings is precisely the nature of true suchness in anger. The nature of the dharmadhatu in all sentient beings is precisely the nature of the dharmadhatu in anger. The nature free from arising in all sentient beings is precisely the nature free from arising in anger. The nature of ultimate reality in all sentient beings is precisely the nature of ultimate reality in anger.

The originally empty nature of all sentient beings is precisely the originally empty nature of anger. The signless nature of all sentient beings is precisely the signless nature of anger. The wishless nature of all sentient beings is precisely the wishless nature of anger.

The nature of separation in all sentient beings is precisely the nature of separation in anger. The quiescent nature of all sentient beings is precisely the quiescent nature of anger. The unobtainable nature of all sentient beings is precisely the unobtainable nature of anger.

The nature of nonexistence in all sentient beings is precisely the nature of nonexistence in anger. The inconceivable nature of all sentient beings is precisely the inconceivable nature of anger. The nature free from conceptual proliferation in all sentient beings is precisely the nature free from conceptual proliferation in anger.

The vajra-like nature of all sentient beings is precisely the vajra-like nature of anger. Why is this so? Because the nature that truly tames all sentient beings is unsurpassed, complete, perfect enlightenment; it is also prajnaparamita and also the Buddhas’ wisdom of all-knowing wisdom.

After the Buddha had taught this Dharma gateway of the profound principle of the treasury of wisdom that skillfully tames beings, he addressed Bodhisattva Vajrapani and the others, saying:

– If anyone hears this Dharma gateway of the principle of the prajnaparamita treasury of wisdom that tames beings, and faithfully understands, accepts, upholds, reads, recites, and cultivates it, that person will be able to tame the faults of anger and so forth within themselves and will also be able to tame all sentient beings. They will always be born in wholesome realms, experience abundant sublime happiness and peace, cause their present enemies to give rise to loving-kindness, skillfully cultivate all bodhisattva practices, and swiftly attain unsurpassed, complete, perfect enlightenment.

Relying once again upon the characteristic of all Tathagatas as those able skillfully to establish the equality of Dharma-nature, the Blessed One proclaimed for the bodhisattvas the Dharma gateway of the profound and supreme principle of the nature of all dharmas in prajnaparamita. That is, because the nature of all sentient beings is equal, the nature of profound prajnaparamita is also equal. Because the nature of all dharmas is equal, the nature of profound prajnaparamita is also equal.

Because the nature of all sentient beings is tamed, the nature of profound prajnaparamita is also tamed. Because the nature of all dharmas is tamed, the nature of profound prajnaparamita is also tamed.

Because all sentient beings possess true meaning, profound prajnaparamita also possesses true meaning. Because all dharmas possess true meaning, profound prajnaparamita also possesses true meaning.

Because all sentient beings are precisely true suchness, profound prajnaparamita is also precisely true suchness. Because all dharmas are precisely true suchness, profound prajnaparamita is also precisely true suchness.

Because all sentient beings are precisely the dharmadhatu, profound prajnaparamita is also precisely the dharmadhatu. Because all dharmas are precisely the dharmadhatu, profound prajnaparamita is also precisely the dharmadhatu.

Because all sentient beings are precisely Dharma-nature, profound prajnaparamita is also precisely Dharma-nature. Because all dharmas are precisely Dharma-nature, profound prajnaparamita is also precisely Dharma-nature.

Because all sentient beings are precisely ultimate reality, profound prajnaparamita is also precisely ultimate reality. Because all dharmas are precisely ultimate reality, profound prajnaparamita is also precisely ultimate reality.

All sentient beings are originally empty; therefore, profound prajnaparamita is also originally empty. All dharmas are originally empty; therefore, profound prajnaparamita is also originally empty.

All sentient beings are signless; therefore, profound prajnaparamita is also signless. All dharmas are signless; therefore, profound prajnaparamita is also signless.

All sentient beings are wishless; therefore, profound prajnaparamita is also wishless. All dharmas are wishless; therefore, profound prajnaparamita is also wishless.

All sentient beings are free from all attachments; therefore, profound prajnaparamita is also free from all attachments. All dharmas are free from all attachments; therefore, profound prajnaparamita is also free from all attachments.

All sentient beings are quiescent; therefore, profound prajnaparamita is also quiescent. All dharmas are quiescent; therefore, profound prajnaparamita is also quiescent.

All sentient beings are unobtainable; therefore, profound prajnaparamita is also unobtainable. All dharmas are unobtainable; therefore, profound prajnaparamita is also unobtainable.

All sentient beings are without anything that can be possessed; therefore, profound prajnaparamita is also without anything that can be possessed. All dharmas are without anything that can be possessed; therefore, profound prajnaparamita is also without anything that can be possessed.

All sentient beings are inconceivable; therefore, profound prajnaparamita is also inconceivable. All dharmas are inconceivable; therefore, profound prajnaparamita is also inconceivable.

All sentient beings are free from conceptual proliferation; therefore, profound prajnaparamita is also free from conceptual proliferation. All dharmas are free from conceptual proliferation; therefore, profound prajnaparamita is also free from conceptual proliferation.

All sentient beings are boundless; therefore, profound prajnaparamita is also boundless. All dharmas are boundless; therefore, profound prajnaparamita is also boundless.

All sentient beings possess karmic activity; therefore, one should know that profound prajnaparamita also possesses karmic activity. All dharmas possess karmic activity; therefore, one should know that profound prajnaparamita also possesses karmic activity.

After the Buddha had taught this supreme Dharma gateway of the profound principle and purport concerning the equality of the nature of dharmas, he addressed the Bodhisattva Vajrapani and the others, saying:

– If anyone hears this supreme Dharma gateway of the principle and purport concerning the equality of prajna, and faithfully understands, accepts, retains, reads, recites, and cultivates it, that person will fully comprehend the equality of the Dharma-nature of profound prajnaparamita, will have a mind unobstructed with regard to sentient beings, and will swiftly attain unsurpassed, complete, perfect enlightenment.

The Blessed One, relying once again upon the characteristic of the Tathagata—the treasury of Dharma that sustains all—proclaimed for the bodhisattvas the Dharma gateway of the profound principle and purport of the supreme treasury of prajnaparamita, which pervades and sustains all sentient beings. That is to say, all sentient beings are the tathagatagarbha, because the essential nature of the Bodhisattva Samantabhadra pervades everywhere.

All sentient beings are the vajra treasury, because they are suffused by the vajra. All sentient beings are the treasury of the true Dharma, because all proceed in accordance with right speech. All sentient beings are the treasury of wondrous activity, because every undertaking depends upon preparatory practice.

After the Buddha had taught this Dharma gateway of the profound principle and purport of the supreme treasury that sustains sentient beings, he addressed the Bodhisattva Vajrapani and the others, saying:

– If anyone hears this Dharma gateway of the principle and purport of the all-pervading treasury of prajna, and faithfully understands, accepts, retains, reads, recites, and cultivates it, that person will fully comprehend the Dharma-nature of the supreme treasury and will swiftly attain unsurpassed, complete, perfect enlightenment.

The Blessed One, relying once again upon the characteristic of the Tathagata—the ultimate, boundless Dharma—proclaimed for the bodhisattvas the Dharma gateway of the ultimate sustaining equality of the meaning of the vajra Dharma of prajnaparamita. That is to say, because profound prajnaparamita is limitless, all Tathagatas are also limitless. Because profound prajnaparamita is boundless, all Tathagatas are also boundless. Because profound prajnaparamita has a single taste, all dharmas also have a single taste. Because profound prajnaparamita is ultimate, all dharmas are also ultimate.

After the Buddha had taught this Dharma gateway of the ultimate, boundless vajra principle and purport, he addressed the Bodhisattva Vajrapani and the others, saying:

– If anyone hears this Dharma gateway of the ultimate vajra principle and purport of prajna, and faithfully understands, accepts, retains, reads, recites, and cultivates it, all that person's obstructions to the Dharma will be eliminated; that person will assuredly attain the nature of the vajra-bearing Tathagata and will swiftly attain unsurpassed, complete, perfect enlightenment.

The Blessed One, relying once again upon the all-illuminating characteristic of the Tathagata, proclaimed for the bodhisattvas the Dharma gateway that is supremely foremost at the beginning, middle, and end: the unsurpassed profound principle and purport, the secret Dharma-nature of all Tathagatas, the nature of all dharmas free from conceptual proliferation, the vajra Dharma-nature of great bliss, and the infallible vajra mantra of prajnaparamita.

That is to say, the supreme accomplishment of all great objects of desire and so forth enables a great bodhisattva to attain supreme great bliss; the supreme accomplishment of great bliss enables a great bodhisattva to attain the supreme, complete great awakening of all Tathagatas; the supreme accomplishment of the complete great awakening of all Tathagatas enables a great bodhisattva to attain the supreme subjugation of all great maras; the supreme accomplishment of the subjugation of all great maras enables a great bodhisattva to attain supreme mastery throughout the three realms;

the supreme accomplishment of mastery throughout the three realms enables a great bodhisattva to attain supreme, ultimate great bliss, to deliver the realm of sentient beings without exception, to bring benefit and well-being to all sentient beings, and to accomplish ultimate great bliss.

Why is this so? Because, for as long as they abide within the stream of cyclic birth and death, those possessed of such supreme wisdom constantly benefit sentient beings with the peerless Dharma and do not enter quiescent cessation. Moreover, by means of prajnaparamita and skillful means, they establish supreme wisdom, accomplish every pure undertaking, and cause all realms to become purified.

Moreover, they employ desire and the other passions to subdue the world; at all times, they cause even all realms to become purified and naturally subdued. Furthermore, just as a lotus flower is bright, pure, and immaculate in form and color, and is not stained by impure things, so too desire and the other passions benefit the world: although present everywhere throughout the realms of faults, they can never defile them.

Furthermore, great desire and the other passions can bring great bliss and great, pure wealth; with mastery throughout the three realms, they constantly and steadfastly benefit sentient beings.

At that time, the Tathagata immediately spoke this mantra:

1. Nạp mộ bạc già phiệt đế.

2. Bát lạt nhưỡng ba la nhĩ đa duệ.

3. Bạc để phiệt thát la duệ.

4. Yểm bả lý nhĩ đa lũ noa duệ.

5. Tác phược đát tha yết đa bả lý bố thị đa duệ.

6. Tác phược đát tha yết đa nô nhưỡng đa nô nhưỡng đa bật nhưỡng đa duệ.

7. Đát điệc tha.

8. Bát lạt nhệ bát lạt nhệ.

9. Mạt ha bát lạt nhệ.

10. Bát lạt nhưỡng bà ta yết lệ.

11. Bát lạt nhưỡng lộ ca yết lệ.

12. Án đà ca la tỳ đàm mạt nê.

13. Tất đệ.

14. Tô tất đệ.

15. Tất điện đô mạn bạc già phiệt để.

16. Tát phòng già tôn đạt lệ.

17. Bạc để phiệt thát lệ.

18. Bát lạt ta lý đa hát tất đế.

19. Tham ma thấp phược yết ta lệ.

20. Bột đà bột đà.

21. Tất đà tất đà.

22. Kiếm ba kiếm ba.

23. Chiết la chiết la.

24. Át la phược át la phược.

25. A yết xa a yết xa.

26. Bạc già phiệt để.

27. Mạ tỳ lạm bà.

28. Sa ha.

All Buddhas of the three times proclaim and protect this mantra. Whoever is able to accept and retain it will eliminate all obstructions, accomplish everything according to their aspirations, and swiftly attain unsurpassed, complete, perfect enlightenment.

The Tathagata then spoke another mantra:

1. Nạp mộ bạc già phiệt đế.

2. Bát lạt nhưỡng ba la nhĩ đa du.

3. Đát điệt tha.

4. Mâu ni đạt kế.

5. Tăng yết lạc ha đạt kế

6. Át nô yết lạc ha đạt kế

7. Tỳ mục để đạt kế.

8. Tát đà nô yết lạc ha đạt kế.

9. Phệ thất lạc mạt noa đạt kế.

10. Tham mạn đa nô bả lý phiệt lạt đát na

đạt kế.

11. Lũ noa tăng yết lạc ha đạt kế.

12. Tát phược ca la bả lý ba lạt na đạt kế.

13. Sa ha.

Such a mantra is the mother of all Buddhas. Whoever is able to uphold it will extinguish all transgressions, constantly behold the Buddhas, attain knowledge of former abodes, and swiftly realize unsurpassed perfect enlightenment.

The Blessed One then spoke another mantra:

1. Nạp mộ bạt già phiệt đế.

2. Bát lạt nhưỡng ba la nhĩ đa du.

3. Đát điệt tha.

4. Thất lệ duệ.

5. Thất lệ duệ.

6. Thất lệ duệ.

7. Thất lệ duệ tế.

8. Sa ha.

Such a mantra possesses great awesome power. Whoever is able to uphold it will eliminate karmic obstructions, forever remember without forgetting the True Dharma already heard, and swiftly realize unsurpassed perfect enlightenment.

At that time, after speaking this mantra, the Blessed One addressed Bodhisattva Vajrapani and the others, saying:

“If sentient beings, every morning at daybreak, sincerely recite without interruption this most excellent and profound Dharma gateway of the essential principles of prajnaparamita, all their evil karmic obstructions will be extinguished, and extraordinary joy and bliss will always be present before them. If they uphold this Mantra of the Great Bliss Vajra Amogha, then in this very body they will certainly attain the ultimate and perfect accomplishment of the supreme vajra secrets of all Tathagatas. Before long, they will attain the state of the Great Vajra Holder and Tathagata-nature.

“If sentient beings have not planted roots of virtue in the presence of many Buddhas and long brought forth great vows, they will be unable to listen to, copy, read, recite, make offerings to, revere, contemplate, or cultivate this most excellent and profound Dharma gateway of the essential principles of prajnaparamita. If they have planted roots of virtue in the presence of many Buddhas and long brought forth great vows, they will be able to hear even a single phrase or a single word of this most excellent and profound Dharma gateway of the essential principles—how much more will they be able to read, recite, receive, and uphold it in full.

“Only sentient beings who have made offerings to, revered, honored, and praised eighty hundreds of millions of Buddhas, as numerous as the sands of the Ganges, will be able to hear in full these profound essential principles of prajnaparamita.

“Wherever this sutra circulates, all devas, humans, asuras, and others will make offerings to that place as though it were a Buddha-stupa. If anyone places this sutra upon their body or holds it in their hands, devas and humans will all bow to and revere that person.

“If sentient beings uphold this sutra for many hundreds of millions of kalpas, they will attain knowledge of former abodes and will always diligently and vigorously cultivate wholesome dharmas. Evil maras and non-Buddhist practitioners will be unable to inflict great calamities upon them, for the Four Great Heavenly Kings and their celestial hosts will constantly accompany and protect them. They will never suffer untimely death, a shortened lifespan, or calamity.

The Buddhas and bodhisattvas will always protect and sustain them together, causing their goodness to increase and their evil to diminish at all times. In accordance with their vows, they will be reborn in the Buddha-realms and, until they attain enlightenment, will never fall into the evil destinies. Sentient beings who uphold this sutra will certainly attain boundless meritorious benefits.

I have now briefly described only a small portion of them.”

When the Bhagavat had finished teaching this sutra, the great bodhisattvas, including Bodhisattva Vajrapani, and the celestial hosts who heard the Buddha’s teaching were all filled with great joy, faithfully received it, and practiced it accordingly.

Fascicle 578

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