大般若波羅蜜多經

THE SIXTH ASSEMBLY

I. THE CHAPTER ON ARISING CONDITIONS

Thus have I heard:

At one time the Blessed One was dwelling upon Vulture Peak near the city of Rajagriha, together with a great assembly of forty-two thousand bhiksus, all of whom were arhats. Their outflows had been exhausted; they were free of afflictions and had attained true mastery, complete liberation of mind, and complete liberation through wisdom. They were like well-trained noble steeds and like great dragons.

They had done what had to be done, cast off their burdens, attained their own welfare, completely severed the fetters, and become liberated through right knowledge, attaining the foremost and ultimate mastery. Foremost among them were the Venerable Ajnata Kaundinya, Mahakasyapa, Gavampati, Revata, Mahakosthila, Mahakatyayana, Pilindavatsa, Sariputra, Purnamaitrayaniputra, Bakkula, Upali, Rahula, Aniruddha, and Subhuti.

Ananda alone remained at the stage of training, having attained the fruit of stream-entry.

There were also seventy-two thousand great bodhisattvas. They had all penetrated the profound nature of dharmas, were well disciplined and easily instructed, and practiced wondrous conduct in perfect equality. They had attained the Dharma gateway of dharani and unobstructed eloquence.

They were true and pure spiritual friends to all sentient beings and were able to turn the wondrous, irreversible wheel of the true Dharma. They had compassion for the world, safeguarded the treasury of the Dharma, and had made offerings to immeasurable Tathagatas. They perpetuated and caused the Three Jewels to flourish, never allowing them to be cut off.

They had penetrated the profound realm of all Buddhas and, with only one more life remaining, were true disciples of the Dharma King. They were always able to succeed the Buddha and turn the wheel of the true Dharma. Although dwelling in the world, they remained undefiled by it.

Endowed with immeasurable qualities such as these, they came from this Buddha-land or from other directions to the Buddha’s presence in order to hear the Dharma. They were Bodhisattva Jeweled Appearance, Bodhisattva Jeweled Hand, Bodhisattva Jeweled Seal, Bodhisattva Jeweled Topknot, Bodhisattva Jeweled Light, Bodhisattva Jeweled Peak, Bodhisattva Jeweled Ocean, Bodhisattva Jeweled Flame, Bodhisattva Jeweled Banner, Bodhisattva Jeweled Treasury, Bodhisattva Golden Banner, Bodhisattva Pure Treasury, Bodhisattva Treasury of Virtue, Bodhisattva Treasury of Samadhi, Bodhisattva Treasury of Wisdom, Bodhisattva Treasury of the Sun, Bodhisattva Treasury of the Moon, Bodhisattva Tathagata Treasury, Bodhisattva Lotus Treasury, Bodhisattva Vajra Treasury, Bodhisattva Moon of Liberation,

Bodhisattva Samantabhadra, Bodhisattva Universal Voice, Bodhisattva Universal Realm, Bodhisattva Universal Conduct, Bodhisattva Universal Eye, Bodhisattva Vast Eye, Bodhisattva Lotus Eye, Bodhisattva Wisdom, Bodhisattva Supreme Wisdom, Bodhisattva Victorious Wisdom, Bodhisattva Lotus Wisdom, Bodhisattva Vajra Wisdom, Bodhisattva Sunlight, Bodhisattva Moonlight, Bodhisattva Light of Wisdom, Bodhisattva Virtue of Wisdom, Bodhisattva Worthy Virtue, Bodhisattva Virtue of Flowers, Bodhisattva Contemplation of the Sun, Bodhisattva Contemplation of the Moon, Bodhisattva Undefiled, Bodhisattva Wondrous Voice, Bodhisattva Great King of Sound, Bodhisattva Lion’s Roar, Bodhisattva Lion’s Play, Bodhisattva Worthy Leader, Bodhisattva Sixteen Worthies, Bodhisattva Maitreya, and others.

Among the bodhisattvas of the Auspicious Kalpa, Bodhisattva Avalokitesvara and Bodhisattva Manjusri were foremost.

There were also immeasurable assemblies of devas of the Four Great Kings, with the Four Great Heavenly Kings foremost among them. There were also immeasurable devas of the Heaven of the Thirty-Three, with the heavenly king Sakra foremost among them. There were also immeasurable Yama devas, with the heavenly king Suyama foremost among them.

There were also immeasurable Tusita devas, with the heavenly king Santusita foremost among them. There were also immeasurable devas of the Heaven of Delight in Transformation, with the heavenly king Sunirmita foremost among them. There were also immeasurable devas of the Heaven of Mastery over Others’ Transformations, with the heavenly king Vasavartin foremost among them.

There were also immeasurable devas of the Brahma Hosts and others, with the heavenly king Great Brahma foremost among them. There were also immeasurable devas of the Pure Abodes, with the deva Isvara foremost among them. These heavenly kings led their retinues to the Buddha’s presence to hear the Dharma.

There were also immeasurable asura kings, among whom the asura kings Cụ Lực, Kiêm Uẩn, Tạp Oai, and Bộc Chấp were foremost. Each commanded immeasurable hundreds of thousands of attendants and went to the Buddha’s presence to hear the Dharma.

There were also immeasurable mighty naga kings, among whom the naga kings Anavatapta, Fierce Resolve, Ocean-Dweller, and Skillful were foremost. Each commanded immeasurable hundreds of thousands of attendants and went to the Buddha’s presence to hear the Dharma.

There were also immeasurable great yaksa spirits, human and nonhuman beings, and others, together with their attendants, who went to the Buddha’s presence to hear the Dharma.

At that time, Vulture Peak was approximately forty yojanas in height and breadth. The great assembly completely filled the ground and the sky, leaving no place unoccupied.

The Blessed One sat upon the lion throne, surrounded before and behind by the immeasurable great assembly, who reverently made offerings, honored and praised him, and, with palms joined and minds unified, gazed upon his countenance.

The Tathagata manifested his power of spiritual mastery. From his mouth he emitted rays of light of various colors that universally illuminated boundless worlds throughout the ten directions. Having displayed this rare marvel, the rays returned to the Buddha, circled him three times to the right, and entered his face.

At that time, in the eastern direction, beyond worlds more numerous than the sands of ten Ganges Rivers from this Buddha-land, there was a Buddha-world named Adornment. Its Buddha was named Universal Light Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, Blessed One. At that time, he dwelt there peacefully, sustaining that realm and expounding the true Dharma corresponding to the One Vehicle for the assemblies of great bodhisattvas.

In that Buddha-world, even the names of the Two Vehicles could not be heard, much less was there anyone who diligently cultivated their teachings. All the bodhisattvas there had attained irreversibility from unsurpassed, perfect enlightenment. The sentient beings there did not partake of food as ordinary beings do but subsisted solely upon meditative concentration and liberation.

That land had no need for the light of the sun or moon, for the radiance of the Buddha’s body constantly illuminated it by day and night. That land had no poisonous thorns, gravel, ravines, channels, caves, mountains, or hills; its ground was as level as the palm of a hand. There was a bodhisattva there named Free from Obstructions.

Upon seeing this light, he became uncertain and, accompanied by the assemblies of great bodhisattvas, went before the Buddha. He bowed his head at the Buddha’s feet, bared his left shoulder, knelt with his right knee upon the ground, respectfully joined his palms, and addressed the Buddha:

“Blessed One, what causes and conditions have brought forth this auspicious sign?”

The Buddha Universal Light then said to Free from Obstructions:

“To the west of here, beyond worlds more numerous than the sands of ten Ganges Rivers, there is a Buddha-world named Endurance. Its Buddha is named Sakyamuni Tathagata, fully endowed with the ten epithets. He is now teaching the Great Prajnaparamita to the assemblies of great bodhisattvas. Because of these causes and conditions, this auspicious sign has appeared.”

Having heard this, Bodhisattva Free from Obstructions said:

“Blessed One, I now wish to journey to the Endurance World to behold, pay homage to, and make offerings to Tathagata Sakyamuni, and to hear and receive the true Dharma. I pray that the Blessed One will grant me permission.”

The Buddha Universal Light said to Free from Obstructions:

“Now is the proper time. You should depart swiftly.”

Having received the Buddha’s permission, Bodhisattva Free from Obstructions rejoiced greatly. Accompanied by an immeasurable assembly of bodhisattvas, he immediately traveled to Vulture Peak, bowed his head at the Buddha’s feet, circled him three times to the right, and then withdrew to sit at one side.

In the southern direction, beyond worlds more numerous than the sands of ten Ganges Rivers from here, there was a Buddha-world named Pure Flower. Its Buddha was named Sunlight, fully endowed with the ten epithets. In that world there was a bodhisattva named Treasury of the Sun.

In the western direction, beyond worlds more numerous than the sands of ten Ganges Rivers from here, there was a Buddha-world named Jeweled Flower. Its Buddha was named Light of Merit, fully endowed with the ten epithets. In that world there was a bodhisattva named Treasury of Merit.

To the north, beyond worlds more numerous than the sands of ten Ganges Rivers, there is a Buddha-world named Purity. Its Buddha is called Sovereign King, and there is a bodhisattva there named Vast Learning.

To the southeast, beyond worlds more numerous than the sands of ten Ganges Rivers, there is a Buddha-world named Blazing Flame. Its Buddha is called King of Amrita, fully endowed with the ten epithets, and there is a bodhisattva there named Non-Retrogression.

To the southwest, beyond worlds more numerous than the sands of ten Ganges Rivers, there is a Buddha-world named Pure Merit. Its Buddha is called Lamp of Wisdom, fully endowed with the ten epithets, and there is a bodhisattva there named Great Wisdom.

To the northwest, beyond worlds more numerous than the sands of ten Ganges Rivers, there is a Buddha-world named Pleasing. Its Buddha is called King of Wondrous Sound, fully endowed with the ten epithets, and there is a bodhisattva there named Accumulation of Merit.

To the northeast, beyond worlds more numerous than the sands of ten Ganges Rivers, there is a Buddha-world named Adorned with Wisdom. Its Buddha is called Supreme Wisdom, fully endowed with the ten epithets, and there is a bodhisattva there named Ever Joyful.

Above, beyond worlds more numerous than the sands of ten Ganges Rivers, there is a Buddha-world named Immovable. Its Buddha is called Vajra Mark, fully endowed with the ten epithets, and there is a bodhisattva there named Jeweled Banner.

Below, beyond worlds more numerous than the sands of ten Ganges Rivers, there is a Buddha-world named Moonlight Radiance. Its Buddha is called King Adorned with Vajra Jewels, fully endowed with the ten epithets, and there is a bodhisattva there named Faith in the Jewel.

Thus, in every case, all was as in the east.

II. CHAPTER ON PENETRATING UNDERSTANDING

At that time, a deva king named Supreme Excellence rose from his seat, bowed his head at the Buddha’s feet, bared his left shoulder, knelt with his right knee upon the ground, joined his palms respectfully, and addressed the Blessed One:

“I have a small doubt and wish to ask the Buddha about it. Only if the Blessed One permits me will I dare to state it fully.”

The Buddha told the deva Supreme Excellence:

“Deva King, the Tathagata, Worthy One, Perfectly and Completely Awakened One, will resolve your doubt in accordance with your question.”

Having received the Buddha’s permission, the deva Supreme Excellence rejoiced greatly and immediately addressed the Buddha:

“Venerable Blessed One! How do the great bodhisattvas cultivate and study a single Dharma so that they can thoroughly understand all dharmas?”

The Buddha told Supreme Excellence:

“Excellent! Excellent! You are able to ask the Tathagata about such a profound meaning. Listen closely! Listen closely and reflect well upon it, and I shall resolve your doubt.”

The deva Supreme Excellence said:

“I humbly beseech the Blessed One! I wish to hear.”

The Buddha told Supreme Excellence:

“Deva King, you should know that the great bodhisattvas cultivate and study a single Dharma and thereby can thoroughly understand all dharmas. That Dharma is prajnaparamita. If great bodhisattvas cultivate and study prajnaparamita, they can thoroughly understand the paramitas of generosity, pure morality, patient acceptance, vigor, meditative concentration, prajna, skillful means, wondrous vows, power, and wisdom.

“Deva King! How do the great bodhisattvas who cultivate and study prajnaparamita thoroughly understand the paramita of generosity?

“Deva King, you should know that if great bodhisattvas cultivate and study prajnaparamita, they can practice the paramita of wondrous Dharma-giving. That is, with pure minds seeking nothing, they teach the Dharma to others without seeking fame or gain, solely to eliminate suffering. They do not perceive themselves as those who teach the Dharma to others, nor do they perceive others as those who hear the Dharma. The two are neither dual nor different, because their intrinsic nature is originally free from all distinctions.

“If great bodhisattvas cultivate and study prajnaparamita, they can practice the paramita of giving fearlessness. That is, they regard sentient beings as their parents, siblings, relatives, and kin, causing everyone to draw near to them. Why is this?

Because, throughout their transmigration among the six destinies since beginningless time, they have all been one another’s relatives and kin. If sentient beings are in danger and fear, bodhisattvas will even sacrifice their bodies and lives to rescue them; how much less would they harbor thoughts of harming or afflicting them? They do not perceive themselves as those who give fearlessness to others, nor do they perceive others as recipients.

The two are neither dual nor different, because their intrinsic nature is originally free from all distinctions.

“If great bodhisattvas cultivate and study prajnaparamita, they can practice the paramita of giving material necessities. That is, whatever things sentient beings require, they give those things to them and teach them to cultivate the ten wholesome courses of karma. They do not perceive themselves as those who give possessions to others, nor do they perceive others as recipients. The two are neither dual nor different, because their intrinsic nature is originally free from all distinctions.

“If great bodhisattvas cultivate and study prajnaparamita, they can practice the paramita of giving without seeking recompense. That is, when practicing generosity, they do not seek any resultant reward. The bodhisattvas give naturally in this way, without perceiving themselves as givers, without seeking any resultant reward, and without perceiving any resultant reward from giving. The two are neither dual nor different, because their intrinsic nature is originally free from all distinctions.

“If bodhisattvas cultivate and study prajnaparamita, they can practice the paramita of giving with great compassion. That is, upon seeing sentient beings who are poor and destitute, aged or ill, and without anyone to rescue or assist them, they arouse a mind of great compassion and make this vow: ‘When I attain unsurpassed, perfect, complete awakening, I shall become a refuge for sentient beings.’ For the sake of sentient beings, they dedicate even their smallest roots of goodness to bodhi. Yet they do not discriminate that they themselves are the rescuers and others the recipients. The two are neither dual nor different, because their intrinsic nature is originally free from all distinctions.

“If great bodhisattvas cultivate and study prajnaparamita, they can practice the paramita of respectful giving. That is, whatever sentient beings require, they personally and respectfully present to them at once, without allowing them to become weary. They do not perceive themselves as those who practice respectful giving, nor do they perceive others as recipients. The two are neither dual nor different, because their intrinsic nature is originally free from all distinctions.

“If great bodhisattvas cultivate and study prajnaparamita, they can practice the paramita of reverential giving. That is, they regard sentient beings as teachers and members of the Sangha, or as their own parents, and give to them with a reverential mind. If they have no material possessions to give, they offer kind words. They do not perceive themselves as those who practice reverential giving, nor do they perceive others as recipients. The two are neither dual nor different, because their intrinsic nature is originally free from all distinctions.

“If great bodhisattvas cultivate and study prajnaparamita, they can practice the paramita of giving through offerings. That is, when they see a jeweled stupa or a dwelling place of the Sangha, they should sweep and clean it, sprinkle it with water, and make offerings of various kinds of incense, flowers, lamps, and so forth. If they see sacred images or the true Dharma in a damaged condition, they should diligently repair and honor them with offerings. If they see members of the Sangha, they should make offerings to them of food and drink, bedding, and medicine. They do not perceive themselves as those who make offerings, nor do they perceive others as recipients. The two are neither dual nor different, because their intrinsic nature is originally free from all distinctions.

“If great bodhisattvas cultivate and study prajnaparamita, they constantly practice the paramita of giving without attachment. That is, when practicing generosity, they do not think: ‘Through this act of giving, may I be born among devas or humans, become a king among devas or humans, possess wealth, honor, prosperity, and high rank, and enjoy pleasures, or even attain unsurpassed, perfect bodhi.’ Nor do they grasp at or seek any of these, because there is nothing to be attained.

“Deva King! This is called the great bodhisattvas’ cultivation and study of prajnaparamita, whereby they can thoroughly understand the paramita of generosity.

“Deva King! How do the great bodhisattvas who cultivate and study prajnaparamita thoroughly understand the paramita of pure morality?”

Heavenly King, you should know! If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of pure morality. That is, bodhisattvas reflect: Within the pure Dharma, the Buddha taught the Vinaya and expounded the discourses on morality corresponding to individual liberation. Bodhisattvas should study them without perceiving the characteristics of morality or one who observes it, without clinging to views concerning morality, and without attachment to a self. All are nondual and undifferentiated, for their intrinsic nature is originally detached.

If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of pure morality. That is, bodhisattvas reflect: The unsurpassed, complete enlightenment of the Buddhas is not attained merely by observing pure morality; one must study all the moral practices of bodhisattvas. The nature of morality is cool, quiescent, and unarisen. All are nondual and undifferentiated, for their intrinsic nature is originally detached.

If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of pure morality. That is, bodhisattvas reflect: How can the observance of morality eliminate the afflictions?

There are three kinds of affliction: greed, hatred, and delusion. Each of these afflictions is further divided into three degrees: strong, middling, and weak. To eliminate the afflictions, one must know their antidotes. Those in whom greed predominates should contemplate impurity, fully contemplating the thirty-six substances within the body. Those in whom hatred predominates should cultivate the contemplation of loving-kindness and compassion. Those in whom delusion predominates should cultivate the contemplation of dependent origination. They perceive neither one who contemplates nor the Dharma contemplated; the two are nondual and undifferentiated, for their intrinsic nature is originally detached.

If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of pure morality. That is, bodhisattvas reflect: How should a bodhisattva abandon improper thought? Bodhisattvas do not give rise to the thought: “I practice quiescence, detachment, and emptiness, while other ascetics, brahmins, and so forth dwell amid noise and defilement and do not delight in the practice of solitude.” By seeing that they are nondual and undifferentiated and knowing that their intrinsic nature is detached, they can abandon improper thought.

If a great bodhisattva studies prajnaparamita, they can practice the perfection of pure morality. That is, although bodhisattvas know that all dharmas are detached, they become even more fearful of wrongdoing. As the Buddha taught, they should observe pure morality and cultivate meritorious deeds, up to and including prajnaparamita. Regarding even a minor offense, they should harbor great fear and not allow it to arise, for the Blessed One taught: “Just as poison is harmful whether much or little, so too is wrongdoing.”

If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of pure morality. That is, bodhisattvas constantly give rise to reverential fear conjoined with the practice of faith. Suppose they are alone in a secluded place without companions, and an ascetic or another person entrusts them with various treasures such as gold, silver, lapis lazuli, and pearls. The bodhisattva does not give rise to a covetous thought of taking them, but reflects: “The Blessed One has always taught that one should sooner cut flesh from one’s own body and eat it than take another’s property that has not been given.”

If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of pure morality. That is, bodhisattvas firmly observe morality. If evil maras and their retinues use beautiful forms to test a bodhisattva, the bodhisattva’s mind remains unmoved by those beautiful forms, and they reflect: “The Blessed One has always taught that form and all other dharmas are like dreams and illusions, nondual and undifferentiated, for their intrinsic nature is originally detached.”

If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of pure morality. That is, although bodhisattvas diligently observe morality, they do not seek the sovereignty of gods or humans. Their bodies are free from the three transgressions, their speech has abandoned the four faults, and their minds avoid the three offenses. While observing morality, they perceive neither a self who observes it nor the characteristics of morality. The two are nondual and undifferentiated, for their intrinsic nature is originally detached.

Heavenly King! This is called the great bodhisattvas’ ability, through cultivating and studying prajnaparamita, to comprehend the perfection of pure morality.

Heavenly King! How can great bodhisattvas who cultivate and study prajnaparamita comprehend the perfection of patient endurance?

Heavenly King, you should know! If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of patient endurance. That is, bodhisattvas constantly train in inward patience and are never overcome by sorrow, suffering, or distress. They also train in outward patience. If others beat, revile, slight, rob, or humiliate them, they never become angry. They also train in patience toward the Dharma, as the Blessed One taught: “The profound true nature is without dharmas, without self, unborn, and quiescent; this is nirvana.”

On hearing this teaching, their minds are neither alarmed nor afraid, and they reflect: “If I do not study this Dharma, how can I attain what I seek—the unsurpassed, complete enlightenment—and bring benefit and happiness to sentient beings until the end of the future?” They carefully reflect: “Where do such poisons as greed, hatred, and delusion arise? Through what causes and conditions are they produced? Through what causes and conditions do they cease?” Contemplating correctly and in accordance with reality, they perceive neither an agent that produces nor anything produced, neither an agent that extinguishes nor anything extinguished.

Such a mind of patience continues without interruption, with no lapse at any time by day or night. Regarding the objects of their patience, they harbor no discriminating mind; that is, they must cultivate patience toward kings, parents, teachers, elders, and so forth, as well as toward others who harm them.

Bodhisattvas practice patience neither to repay kindness nor for fame, gain, personal ties, righteousness, fear, or shame. Bodhisattvas should practice patience naturally in this way. If others harm, beat, revile, invade, rob, slight, or humiliate them, their minds remain unmoved.

If bodhisattvas occupy the position of a king, a high minister, or the like, and a lowly person denounces, reviles, and humiliates them, they never hastily display their authority, thinking: “Because I occupy an exalted position, I should, according to the law, rebuke and punish this person.” Instead, they think only: “Long ago, in the presence of the Buddha, the Blessed One, I made the great vow that I would rescue all sentient beings and enable them to attain unsurpassed, complete enlightenment.

If I now give rise to anger, I shall violate my former vow.”

It is like a skilled physician who makes this vow: “I shall cure all the blind people in the world.” If the physician’s own eyes cannot see clearly, how could they cure anyone else? Likewise, if a bodhisattva seeking to dispel others’ darkness gives rise to anger, how could the bodhisattva rescue them? They perceive neither a self who endures nor anything endured. The two are nondual and undifferentiated, for their intrinsic nature is originally detached.

Heavenly King! This is called the great bodhisattvas’ ability, through cultivating and studying prajnaparamita, to comprehend the perfection of patient endurance.

Heavenly King! How can great bodhisattvas who cultivate and study prajnaparamita comprehend the perfection of diligence?

Heavenly King, you should know! If a great bodhisattva cultivates and studies prajnaparamita, they can practice the perfection of diligence. That is, bodhisattvas cause those who have not yet attained cessation to attain cessation, those who have not yet crossed over to cross over, those who have not yet been liberated to attain liberation, those who have not yet found peace to find peace, and those who have not yet awakened to awaken.

When a bodhisattva practices diligence in this way, evil maras create various obstacles and say to the bodhisattva: “Good man! Do not cultivate this practice and suffer hardship in vain. Why?

Because in the past I myself cultivated this practice: I caused those who had not yet attained cessation to attain cessation, those who had not yet crossed over to cross over, those who had not yet been liberated to attain liberation, those who had not yet found peace to find peace, and those who had not yet awakened to awaken. I suffered hardship in vain and gained no true benefit whatsoever. From the distant past until now, I have seen many bodhisattvas cultivate and study this practice, and they all retreated from it.

You should turn your mind toward cultivating the path of the Two Vehicles and, through the fruits of the Two Vehicles, enter final cessation for yourself.”

Having heard this, the bodhisattva immediately knew that it was the evil Māra and said, “Begone! My mind is as firm as vajra; your false words cannot make me regress. By continually trying to obstruct me, you merely bring suffering upon yourself.” When Māra heard these words, he vanished.

If other bodhisattvas who have not yet attained prajnaparamita first cultivate the other five paramitas for hundreds of thousands of kalpas, even when they practice diligence in this way they still cannot surpass such a bodhisattva, much less can those of the Two Vehicles. Thus, bodhisattvas who cultivate prajnaparamita and perfect the qualities of a Buddha remain entirely free from evil deeds. Although they practice diligence, neither too hastily nor too slowly, they are able to give rise to this great and excellent vow: “May I attain a body identical to that of the Tathagata, with an uṣṇīṣa upon the crown of my head and a white tuft between my eyebrows.

As the Buddha turns the Dharma wheel, so too shall I.”

Just as pure gold becomes beautiful when adorned with precious jewels, so too is the diligence of bodhisattvas. They are free from every defilement—that is, from laziness, indolence, weariness, lack of self-awareness, improper reflection, and so forth. Thereby they attain the supremely pure merit and wisdom that serve as their adornments; their bodies do not grow weary, and their minds do not become disheartened or indolent. They eliminate all evil and unwholesome dharmas that obstruct the path and cause all dharmas conducive to the path and leading toward nirvana to increase. They do not give rise to even the slightest evil, much less to a great amount of it.

Suppose that throughout the ten directions there were worlds as numerous as the sands of the Ganges, each completely filled with a great fire like that of the Avīci hell, and in all these worlds there were only one sentient being who could be delivered. A bodhisattva would still lead that sentient being out of those places, much more so if there were many sentient beings. Such bodhisattvas do not think, “Supreme, Perfect Enlightenment is not easily attained.

A bodhisattva must cultivate as urgently as one extinguishing a fire upon one’s head, continuing for hundreds of thousands of koṭis of kalpas. Such a heavy burden is truly difficult to bear.” They think only, “The Buddhas of the past and present all cultivated this practice and realized great enlightenment. I too shall do the same and must cultivate it myself.

I would rather remain in hell for hundreds of thousands of kalpas to liberate sentient beings than ever abandon them in order to reach nirvana quickly.”

When bodhisattvas diligently cultivate in this way, their minds do not become arrogant, nor do they regard others as inferior. They perceive neither an agent of practice nor a dharma being practiced. The two are neither dual nor different, because their intrinsic nature has always been utterly transcendent.

O Heavenly King! This is called the ability of great bodhisattvas who train in prajnaparamita to comprehend the perfection of diligence.

O Heavenly King! How are great bodhisattvas who train in prajnaparamita able to comprehend the perfection of meditative concentration?

You should know, O Heavenly King, that great bodhisattvas who train in prajnaparamita are able to practice the perfection of meditative concentration. Such bodhisattvas have deeply planted roots of goodness and, life after life and kalpa after kalpa, have cultivated many wondrous practices of the Great Vehicle. They associate closely with good spiritual friends and are not born into impoverished or lowly families or among those holding wrong views and the like.

They are commonly born into families of kṣatriyas, brahmins, and so forth. They possess right faith in the Three Jewels and increase wholesome dharmas. Through roots of goodness from past lives, they give rise to this thought: “Sentient beings wander through the various destinies day and night, ceaselessly revolving in the suffering of samsara, all because of craving.” Having reflected in this way, bodhisattvas give rise to disenchantment and detachment, knowing that these arise from deluded discrimination.

In the sutras, the Blessed One teaches through innumerable skillful means that the faults of sensual desire are like long swords, short spears, knives, and snakes; like foam and duckweed; filthy and impure, changing and impermanent. Why would a wise person become attached to such dharmas? Having only just shaved their hair and beard and gone forth to cultivate the path, some claim to have seen what they have not seen, attained what they have not attained, and realized what they have not realized.

They should listen to the teachings and retain them, whether concerning conventional truth or ultimate truth, practice in accordance with reality, and contemplate in accordance with the Dharma. This is Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. They should withdraw from clamor and defilement, remain unconcerned with reputation, and seek neither reverence nor offerings.

They should remain diligent in body and mind, never becoming indolent or abandoning their practice. They should examine: “Toward what objects does this mind most often proceed? Are they wholesome, unwholesome, or neutral?” If the mind proceeds toward an unwholesome object, they should immediately stop it.

If it proceeds toward a neutral object, they should also relinquish it. If it proceeds toward a wholesome object, they should immediately apply themselves with diligence and strive to increase their excellent roots of goodness.

To counteract evil and unwholesome dharmas, the sublime thirty-seven factors of enlightenment are taught. Those evil and unwholesome dharmas are greed, hatred, and delusion.

Greed is further divided into three degrees: strong, middling, and weak.

Strong greed means that, upon merely hearing the name of a desirable object, one’s heart becomes elated and delighted. One does not contemplate the faults of desire or give rise to disenchantment and detachment, but pursues it unreasonably and remains without shame. A shameless person, wherever they may go alone, constantly thinks about desirable objects without even a moment’s interruption. They see only their pleasing qualities and do not recognize their faults. Even when parents, teachers, or friends reprimand them for their sensual greed, they feel no shame whatsoever and, because they lack understanding, give rise to disputes. Such a person is called shameless. After death, this kind of person will fall into an evil destiny.

Middling greed means that when one is separated from desirable objects, the mind of desire does not arise.

Weak greed means that after merely talking and laughing together, sensual passion comes to an end.

Hatred also has three degrees:

Strong hatred is rage. When it arises, the mind becomes obscured and the eyes grow dim. One may commit an act of immediate retribution, slander the true Dharma, or commit other gravely sinful karma surpassing the five acts of immediate retribution by hundreds of thousands of times.

Middling hatred means that, driven by anger, one commits evil deeds but immediately feels remorse.

Weak hatred means that the mind bears no grudge or resentment; one merely utters words of reproach and then immediately regrets them.

Delusion also has three degrees, which should be understood in accordance with reason. Although bodhisattvas contemplate in this way, they know that all dharmas are like illusions, dreams, echoes, reflections, shadows, mirages, magical transformations, and apparitions. Because of deluded inversion, beings perceive what is unreal. When external objects cease, the mind within becomes quiescent, and one perceives neither an agent of practice nor a dharma being practiced. The two are neither dual nor different, because their intrinsic nature has always been utterly transcendent.

O Heavenly King! This is called the ability of great bodhisattvas who train in prajnaparamita to comprehend the perfection of meditative concentration.

O Heavenly King! How are great bodhisattvas who train in prajnaparamita able to comprehend prajnaparamita?

You should know, O Heavenly King, that great bodhisattvas who train in prajnaparamita are able to practice prajnaparamita. Possessing right wisdom, these bodhisattvas contemplate form, feeling, perception, formations, and consciousness. They do not perceive the arising of form, the accumulation of form, or the cessation of form; the same is true of feeling, perception, formations, and consciousness.

Why is this? Because their intrinsic natures are all empty and devoid of true reality. They exist only as provisional designations expressed through false names.

Yet while practicing prajnaparamita and teaching sentient beings, bodhisattvas never declare that karma and its fruits do not exist. Although they know that all dharmas are like illusions, dreams, echoes, reflections, shadows, mirages, magical transformations, and apparitions, and that there is no self, sentient being, stream of life, capacity for arising, nurturer, maturing entity, or subject of transmigration, they nevertheless constantly proclaim the existence of karma and its fruits.

When bodhisattvas cultivate prajnaparamita in this way, Māra and his retinue can gain no advantage over them. Why is this? Because these bodhisattvas associate closely with good spiritual friends, perfect the factors conducive to enlightenment, depart from worldly dharmas, and joyfully praise the profound true Dharma of the Tathagatas. Among devas, Māras, Brahmās, śramaṇas, brahmins, and others, none can equal them except in the Buddha’s right wisdom. They perceive neither an agent of practice nor a dharma being practiced. The two are neither dual nor different, because their intrinsic nature has always been utterly transcendent.

O Heavenly King! This is called the great bodhisattvas who, while cultivating and studying prajnaparamita, are able to penetrate prajnaparamita.

O Heavenly King! How are the great bodhisattvas who cultivate and study prajnaparamita able to penetrate the paramita of skillful means?

Heavenly King, you should know! If great bodhisattvas cultivate and study prajnaparamita, they are able to practice the paramita of skillful means. That is, through skillful means, the bodhisattvas dedicate merit toward unsurpassed, complete, perfect enlightenment.

Whenever they see fine flowers or fruits in the world, they always offer them to the Buddhas and bodhisattvas. Throughout the six periods of day and night, they never cease to think of dedicating this supreme goodness toward enlightenment, just as when they see the flowers and fruits of trees. If, in the sutras, they hear the profound meaning of the Dharma taught by the Tathagata, they joyfully accept it with faith, delight in receiving, retaining, reading, and reciting it, and expound it again to others; they dedicate this wondrous goodness toward enlightenment.

If they see a stupa or an image of the Tathagata, they immediately make offerings of various kinds of incense and flowers, praying that sentient beings may abandon the odor of broken precepts and acquire the fragrance of pure morality.

When, following the Buddhas, they sweep and sprinkle dusty ground, they pray that all sentient beings may possess dignified and orderly deportment. When flower canopies provide shade, they pray that all sentient beings may be freed from affliction and heat. When entering the dwelling place of the Sangha, they pray that all sentient beings may enter nirvana. When leaving the Sangha's dwelling place, they pray that all sentient beings may escape the domain of Mara.

Seeing the Sangha's gate open, they make this aspiration: “With supramundane wisdom, may I open for sentient beings the gates not yet opened and enable them all to awaken and enter.” If they see the gate closed, they pray that sentient beings may close the gate to the three realms or to the four evil destinies.

When able to sit peacefully, they pray that all sentient beings may sit upon the seat of enlightenment. When lying on their right side, they pray that all sentient beings may realize nirvana. When sitting, lying down, or rising, they pray that all sentient beings may be freed from all occurrences that give rise to delusion.

When washing their feet, they pray that all sentient beings may be freed from the defilement of dust and dirt.

When bowing to the Buddha or circumambulating a stupa clockwise, they pray that all sentient beings shall attain Buddhahood and receive the reverence of devas and humans, without taking delight in it.

If there are followers of other paths who hold wrong views and are difficult to teach and transform, they think: “If I become their teacher, they will retain their arrogance and certainly refuse to believe. I should become their fellow student or their disciple. Although dwelling among their assembly, my moral conduct and learning will surpass those of the other-path practitioners. Through this I shall subdue them, and they will honor me as their teacher; then my words will certainly be accepted with faith.” They abolish false teachings and proclaim true nirvana, causing those people to enter the Tathagata's pure teaching, diligently cultivate pure conduct, meditative absorption, and samadhi, attain excellent supernormal powers, and cultivate every wondrous virtue.

Seeing a person of great sensual desire, they transform into a woman of surpassing beauty and cause that person to become infatuated. After a brief moment, they manifest impermanence: their appearance changes, the body swells, putrefies, and emits a foul odor, causing that person to feel disgust, revulsion, disenchantment, and detachment. They then restore their original form, the form of a bodhisattva, and take that opportunity to teach the profound essentials of the Dharma, causing the person to arouse the aspiration for unsurpassed, complete, perfect enlightenment, cultivate the Great Vehicle practices, and attain the unsurpassed fruit.

Seeing a follower of the Great Vehicle who has become separated from good spiritual friends and, though diligently and energetically studying the path of the Two Vehicles, is unable to realize its fruits and has lost the benefit of the Dharma of the unsurpassed Great Vehicle, they discern that person's faculties and teach the Great Vehicle, causing that person to turn their mind around and enter the unsurpassed path. Those who have not yet aroused the aspiration are taught and transformed so that they arouse it.

Those who have already aroused the aspiration are encouraged to make it steadfast. Seeing an observer of the precepts who has committed a minor offense but does not understand how to disclose and repent of it and therefore becomes fearful, sorrowful, and regresses, thus being unable to advance in cultivating the excellent path, they immediately teach that person the Dharma, enabling them swiftly to repent and eliminate the offense, free their mind from sorrow, and advance in cultivating the excellent path.

These assemblies of bodhisattvas have few desires, are content, and single-mindedly seek the benefit of the Dharma. For the sake of sentient beings, they teach the offering made to the Tathagata. Through this, they immediately perfect the six paramitas:

Teaching the Dharma as an offering is the paramita of generosity.

Acting without contradicting one's words is the paramita of pure morality.

Being beyond the disturbance of celestial Maras and others is the paramita of patience.

Maintaining an unbroken continuity of mind without weariness is the paramita of diligence.

Single-mindedly concentrating on one thought without engaging any other object is the paramita of meditative concentration.

Teaching the Dharma as an offering, free from self and what belongs to self, is prajnaparamita.

They see neither one who practices nor a Dharma that is practiced. The two are neither dual nor different, because their intrinsic nature has always been free from them.

O Heavenly King! This is called the great bodhisattvas who, while cultivating and studying prajnaparamita, are able to penetrate the paramita of skillful means.

O Heavenly King! How are the great bodhisattvas who cultivate and study prajnaparamita able to penetrate the paramita of wondrous aspirations?

Heavenly King, you should know! If great bodhisattvas cultivate and study prajnaparamita, they are able to practice the paramita of wondrous aspirations. That is, the bodhisattvas make aspirations not to enjoy worldly pleasure and delight, nor to seek for themselves an escape from the three realms by cultivating the path of the Two Vehicles and realizing the bliss of nirvana.

They aspire only that all sentient beings may first enter the realm of nirvana without remainder and that they themselves may attain perfect enlightenment last. Those who have not yet aroused the aspiration are taught and transformed so that they arouse it. Those who have already aroused the aspiration are caused to cultivate the great practices.

Having cultivated the great practices, they are enabled to attain enlightenment. Having attained enlightenment, they are entreated to teach the Dharma. In due course, after they have entered nirvana, stupas are built from the seven precious substances, their relics are reverently enshrined, and offerings are established, enabling immeasurable assemblies to obtain boundless merit.

They further make this aspiration: “May all worlds in which a Buddha attains perfect enlightenment be free from disturbance by celestial Maras and followers of other paths. May beings, through their own wisdom, arouse the unsurpassed aspiration without depending upon external conditions, and, having aroused it, never regress.”

They should further aspire: “May I always remain in the world to bring sentient beings to maturity and enable them to obtain benefit and happiness. May bodhisattvas and others who have newly aroused the aspiration, upon hearing the Tathagata teach the profound Dharma, awaken to and enter it in accordance with reality, their minds free from fear. May all sentient beings attain great wisdom and fully penetrate the boundless path of the Buddhas, the boundless domain of the Buddhas, and boundless great compassion, benefiting boundless kinds of sentient beings.”

These bodhisattvas mostly aspire always to dwell personally in defiled lands and not to be born in pure lands. Why? Just as a sick person has need of a physician, whereas without sickness a physician would be of no use. When bodhisattvas arouse such wondrous aspirations, they see neither one who practices nor a Dharma that is practiced. The two are neither dual nor different, because their intrinsic nature has always been free from them.

O Heavenly King! This is called the great bodhisattvas who, while cultivating and studying prajnaparamita, are able to penetrate the paramita of wondrous aspirations.

O Heavenly King! How are the great bodhisattvas who cultivate and study prajnaparamita able to penetrate the paramita of power?

Heavenly King, you should know! If great bodhisattvas cultivate and study prajnaparamita, they are able to practice the Perfection of Power. That is, these bodhisattvas are able to subdue the heavenly maras, vanquish adherents of non-Buddhist paths, become fully endowed with the powers of merit and wisdom, cultivate all the Buddha-Dharmas, and realize and know all the domains of the Buddhas.

Through the power of supernatural abilities, they can use the tip of a single hair to lift Jambudvipa, or a world of four continents, or a great trichiliocosm, and carry it across immeasurable worlds as numerous as the sands of the Ganges throughout the ten directions, then return it to its original place without causing any harm. Or, through the power of supernatural abilities, while dwelling in empty space they may bestow various treasures upon sentient beings.

They are able to hear and retain all the Dharma taught by the Buddhas in immeasurable, boundless worlds throughout the ten directions, yet they perceive neither one who practices nor the Dharma practiced. These two are neither dual nor different, for their intrinsic nature is originally free from all distinctions.

Heavenly King! This is called the ability of great bodhisattvas who cultivate and study prajnaparamita to comprehend the Perfection of Power.

Heavenly King! How are great bodhisattvas who cultivate and study prajnaparamita able to comprehend the Perfection of Wisdom?

Heavenly King, you should know! If great bodhisattvas cultivate and study prajnaparamita, they are able to practice the Perfection of Wisdom. That is, these bodhisattvas contemplate that the arising of the five skandhas is not true arising and that their cessation is not true cessation.

They reflect that the five skandhas are all ultimately empty and that there is no self, sentient being, life continuum, producer, nurturer, one who matures, or subject of transmigration. Ordinary beings, inverted and deluded, falsely cling to these notions. They do not know in accordance with reality that the skandhas are not the self; they do not know in accordance with reality that the self is not the skandhas and that there are no skandhas within the self.

Consequently, they undergo birth and death, transmigrating through the various destinies like a whirling wheel of fire. Deluded ordinary beings falsely cling to existence, yet the intrinsic nature of all dharmas is originally empty, neither arising nor ceasing. When conditions converge, this is called arising; when conditions separate and disperse, this is called cessation.

In truth, there is neither arising nor cessation. Since their nature is not nonexistent, they cannot be said to arise; since their nature is not existent, they cannot be said to cease. For these bodhisattvas, there is no object whatsoever that they do not fully comprehend.

In cultivating this Perfection of Wisdom, neither practitioners of the Two Vehicles nor adherents of non-Buddhist paths can obstruct them. Through wisdom they contemplate and fully comprehend everything, from the initial arising of bodhicitta until nirvana. They are able to know all domains through a single dharma and realize that no domain is separate from that single dharma.

Why? Because suchness is one. Therefore, when these bodhisattvas cultivate this wisdom, they perceive neither one who cultivates nor the Dharma cultivated.

These two are neither dual nor different, for their intrinsic nature is originally free from all distinctions.

Heavenly King! This is called the ability of great bodhisattvas who cultivate and study prajnaparamita to comprehend the Perfection of Wisdom. This is called a bodhisattva who, by cultivating and studying a single dharma, is able to comprehend all dharmas.

End of Fascicle 566

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