大般若波羅蜜多經

VI. THE CHAPTER ON DHARMA-NATURE

At that time, Most Victorious rose from his seat, arranged his robe to bare his left shoulder, knelt with his right knee on the ground, joined his palms respectfully, and addressed the Buddha:

“Blessed One! It is truly rare! The Blessed One has skillfully expounded the great awe-inspiring spiritual power and subtle, wondrous merit of the Buddhas. Through what do the Buddha Tathagatas attain such great awe-inspiring spiritual power and subtle, wondrous merit? May the Blessed One distinguish and explain this.”

The Buddha told Most Victorious:

“Heavenly King, you should know that the Tathagata’s deeds and their attained fruits are extremely profound, subtle, wondrous, and inconceivable.”

Most Victorious addressed the Buddha:

“What Dharma does the Buddha practice that is said to be extremely profound, subtle, wondrous, and inconceivable?”

The Buddha taught:

“The nature of the Dharma of cause and effect realized by the Tathagata is extremely profound, subtle, wondrous, and inconceivable. His awe-inspiring spiritual power and merit, as well as the Dharma he expounds for the benefit and happiness of others, are likewise so.”

Most Victorious addressed the Buddha:

“Blessed One! Why is Dharma-nature said to be extremely profound, subtle, wondrous, and inconceivable?”

The Buddha taught:

“Heavenly King! From beginningless time, the Tathagata-nature has continued within the skandhas, ayatanas, and dhatus of sentient beings without being defiled by afflictions; its intrinsic nature is pure. No mind, mentation, or consciousness can condition it. No other manner of searching can discriminate it, and thoughts born of wrong mindfulness cannot take it as their object. Being free from wrong mindfulness, ignorance does not arise. Therefore, it does not follow the teaching of the twelve links of dependent origination. It is called signless; it is not a conditioned dharma. It is unborn, unceasing, inexhaustible, boundless, sovereign, and eternally abiding.

“Heavenly King, you should know! Because the great bodhisattvas who practice profound prajnaparamita know such pure Dharma-nature, they are neither defiled nor attached. Free from impurities, they transcend all afflictions and attain liberation. This nature is the fundamental Dharma of all Buddhas; from it arise merit and wisdom. Its intrinsically luminous purity is inconceivable.

“Heavenly King! I shall give an analogy. Listen carefully, reflect upon it, and remember it well.”

The Heavenly King addressed the Buddha:

“Blessed One! I respectfully beseech you to explain it.”

The Buddha told Most Victorious:

“Heavenly King, you should know! It is like a priceless wish-fulfilling jewel, a radiant ornament, pure, lovely, perfectly round, translucent, and without impurity. Though it may remain buried in mud for a long time, whoever finds it rejoices and carefully safeguards it, never allowing it to be lost. Dharma-nature is likewise: although it abides amid afflictions, it is not defiled by them and eventually becomes manifest.

“Heavenly King! All Buddhas know that the intrinsic nature of sentient beings is utterly pure, but because it is obscured by adventitious afflictions, they cannot awaken to or enter it. Therefore, a bodhisattva practicing profound prajnaparamita should reflect thus: ‘I must diligently explain the meaning of profound prajnaparamita to sentient beings so that they may eliminate their afflictions and awaken to and enter it. The pure intrinsic nature of all sentient beings should be honored and must not be despised. They should be given offerings in accordance with the Dharma, just as the Great Teacher is.’ Because these bodhisattvas reflect in this way, they can give rise to the great compassion of prajna.

“A bodhisattva who thus practices profound prajnaparamita immediately realizes and enters the stage of non-retrogression. Great bodhisattvas practicing profound prajnaparamita reflect thus: ‘These afflictions have neither strength nor power; their essence is false and contrary to purity.’ Why is this? Because these afflictions oppose the wisdom of all modes and accord with samsara. Pure Dharma-nature is the foundation of all dharmas, and its intrinsic nature is originally empty. All false afflictions arise from inverted wrong mindfulness.

“Heavenly King, you should know! Just as the four great elements are established in dependence upon space, while space itself has nothing upon which it depends, so too is it with afflictions. The four great elements depend upon Dharma-nature, while Dharma-nature has nothing upon which it depends. Bodhisattvas practicing profound prajnaparamita contemplate and know this clearly, just as it truly is. Therefore, they do not give rise to opposition; because they accord with it, afflictions do not arise.

“When bodhisattvas contemplate the afflictions, they do not become defiled or attached, and they reflect thus: ‘If I myself become defiled and attached, how could I expound the Dharma so that others may attain liberation?’ Therefore, bodhisattvas extinguish the mind of defilement and attachment and expound the Dharma in accordance with reality, thereby releasing sentient beings from bondage.

“Bodhisattvas reflect: ‘If, within samsara, there were even one affliction that benefited sentient beings, I would accept and teach it. But since there is none, the afflictions must be extinguished.’

“Bodhisattvas further reflect: ‘In the past, all Buddhas practiced profound prajnaparamita and extinguished the afflictions; today, I shall do likewise.’ Why is this? Because in the past, when the Buddhas were at the stage of bodhisattvas, they also trained in this way to realize bodhi.

“Through these two causes and conditions, bodhisattvas use skillful means to contemplate and know the nature of all dharmas. Dharma-nature is immeasurable and boundless, yet when covered by afflictions, beings follow samsara, sink into the six destinies, and wander in cyclic existence throughout the long night. Because this nature accompanies sentient beings, it is called the nature of sentient beings.

“Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita give rise to disenchantment, abandon the five objects of sensual desire, and extinguish all discriminations in order to cultivate the unsurpassed path. This nature is called liberation. Because it transcends all suffering, it is called quiescence; it is the ultimate Dharma sought by the world. The subtle, wondrous wisdom of all modes eternally abides. By virtue of this Dharma-nature, they attain sovereignty and assume the throne of the Dharma King.

“Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita contemplate that Dharma-nature is equal in its earlier, middle, and later phases. It has always been quiescent and is unobstructed by any dharma, just as space is unobstructed by form.

These bodhisattvas practice profound prajnaparamita, contemplate and clearly know in accordance with the teachings of the Buddhas, and cultivate all wondrous practices in accordance with the Dharma. The merits of Dharma-nature cannot be fully expressed. Its characteristic is nondual; it transcends the spheres of identity and difference, is equal in all respects, and cannot be reached through searching.

Bodhisattvas who thus practice profound prajnaparamita can eliminate the two characteristics: the characteristic of self and the characteristic of dharmas. Bound by attachment, all ordinary beings neither understand, see, nor clearly know Dharma-nature.

“Bodhisattvas practicing profound prajnaparamita are able to penetrate such Dharma-nature. With regard to sentient beings, it is neither dual nor different. Why is this? Because the true suchness of all dharmas has no differentiating characteristics.

“Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita rely upon this Dharma-nature to cultivate roots of virtue. They enter and leave the three realms to benefit sentient beings. Although they manifest impermanence, it is not ultimately real. Why is this? Because bodhisattvas practicing profound prajnaparamita contemplate and know the true Dharma-nature in accordance with reality. Thus, they are fully endowed with the skillful means of great compassion, and through the power of their vows they never abandon sentient beings. Because ordinary beings and those of the two vehicles lack such great compassion and the power of such vows, they do not perceive the perfectly pure Dharma-nature and cannot benefit sentient beings in accordance with reality.

“Heavenly King, you should know! Great bodhisattvas practicing profound prajnaparamita can contemplate such truly pure Dharma-nature, into which all noble ones awaken and enter in accordance with reality. There is no cultivator and no Dharma to be cultivated, no practitioner and no Dharma to be practiced, no mind or mental factors, no karma or ripened result, and no suffering or happiness. Contemplation in this way is called equality, without division, far removed from all expansive conditioned conformity, without self or what belongs to self, without high or low, truly inexhaustible, eternally abiding, and luminous.”

Why is this? Because all noble qualities are brought to maturity through this nature. By virtue of this nature, noble beings manifest boundless merits, and the distinctive qualities of the Buddhas, the Tathagatas, all arise from this nature.

The moral discipline, meditative concentration, and wisdom of all noble beings arise from this nature. The profound prajnaparamita of bodhisattvas and Buddhas arises from this nature. This nature is quiescent and transcends all names and characteristics.

This nature is true and free from delusion. Because this nature does not change, it is called suchness, the object of supreme wisdom, and the ultimate truth. It is neither existent nor nonexistent, neither eternal nor annihilated, neither samsara nor nirvana, neither defiled nor pure; it is apart from oneness and apart from difference, without characteristics and without name.

Heavenly King, you should know! These bodhisattvas reflect: The nature of phenomena is free from characteristics, and all phenomena are free from characteristics; the two are neither different nor distinct. Why is this? Because the freedom from characteristics of all phenomena is precisely the freedom from characteristics of the nature of phenomena. The freedom from characteristics of the nature of phenomena is precisely the freedom from characteristics of sentient beings. The freedom from characteristics of sentient beings is precisely the freedom from characteristics of the dharmadhatu. The freedom from characteristics of the dharmadhatu is precisely the freedom from characteristics of all phenomena. When freedom from characteristics is sought in this way, it cannot be apprehended.

The suchness of the nature of phenomena and the suchness of sentient beings are neither different nor distinct. The suchness of sentient beings and the suchness of the nature of phenomena are neither different nor distinct. The suchness of the nature of phenomena and the suchness of all phenomena are neither different nor distinct. The suchness of all phenomena and the suchness of all Buddhas are neither different nor distinct.

The suchness of the nature of phenomena and the suchness of the three times do not contradict one another. The suchness of the past and the suchness of the future do not contradict one another. The suchness of the future and the suchness of the present do not contradict one another. The suchness of the present and the suchness of the past do not contradict one another.

The suchness of the three times is precisely the suchness of the skandhas, ayatanas, and dhatus. The suchness of the skandhas, ayatanas, and dhatus is precisely the suchness of defilement and purity. The suchness of defilement and purity is precisely the suchness of samsara and nirvana. The suchness of samsara and nirvana is precisely the suchness of all phenomena.

Heavenly King, you should know! Suchness is without difference, without change, without arising, without cessation, and without obstruction; its intrinsic nature is true. Because it is unobstructed, it is called suchness.

It is the seeing and knowing, in accordance with reality, that all phenomena are unarisen. Although phenomena arise, suchness does not move. Although all phenomena arise from suchness, suchness itself does not arise.

This is called the pure Dharma body: immutable like empty space, unequalled and equal to the unequalled. No phenomenon within the three realms can compare with it, and nothing can compare with its pervading the bodies of sentient beings. It has always been pure and free from impurities; it is undefiled, intrinsically luminous and pure, intrinsically unborn, and intrinsically unarisen.

Although present within mind, mentation, and consciousness, it is not mind, mentation, or consciousness. Its nature is emptiness, signlessness, and wishlessness. Pervading the realm of empty space and all communities of sentient beings, it is equal, immeasurable, boundless, and without differentiation.

It is not form, feeling, perception, volitional formations, or consciousness, yet it is not apart from form, feeling, perception, volitional formations, or consciousness. It is not earth, water, fire, or wind, yet it is not apart from earth, water, fire, or wind. It is not arising, yet it is not apart from arising.

Although it runs counter to samsara, it does not conform to nirvana. The eye cannot see it, the ear cannot hear it, the nose cannot smell it, the tongue cannot taste it, the body cannot sense it, and the mind cannot know it. It does not abide in mind, mentation, or consciousness, yet it is not apart from mind, mentation, or consciousness.

Heavenly King, you should know! This is the nature of phenomena. Because great bodhisattvas who practice profound prajnaparamita penetrate this nature of phenomena, their practice is pure, and they constantly manifest physical bodies in cities, towns, and villages throughout the Jambudvipa continents of the great trichiliocosm.

The bodies they manifest are neither form nor characteristic, yet they manifest forms and characteristics. Although they are not objects within the sphere of activity of the six faculties, they teach and transform sentient beings without cease, declaring that this body is impermanent, without self, suffering, and impure. Knowing that the nature of sentient beings is quiescent, they manifest immeasurable bodily forms and, through skillful means, enable those beings to accept their instruction.

Knowing that all bodies are without an agent or experiencer and are like wood, stone, and so forth, they teach sentient beings the practice of purity.

Because bodhisattvas who practice profound prajnaparamita penetrate the nature of phenomena in this way, they attain mastery. Without moving, they give rise to the activity of wisdom; they possess mastery of supernormal powers and manifest the various modes of conduct. While abiding in mastery, they constantly display the modes of dignified conduct. They freely advance toward the wisdom of all aspects and penetrate the nature of all phenomena.

Heavenly King, you should know! The mastery attained through practicing profound prajnaparamita in this way has the characteristic of inexhaustibility. Everywhere, they manifest form without possessing form.

They freely contemplate the minds of sentient beings everywhere and see the nature of mind in accordance with reality. They freely recollect boundless, innumerable successive eons without interruption. They possess mastery of transformation and abide in the characteristic of liberation.

They possess mastery over the exhaustion of the outflows, yet for the sake of sentient beings they do not realize the exhaustion of the outflows. They freely appear in the world within the sphere of supreme wisdom. Their mastery is so profound that shravakas and pratyekabuddhas cannot fathom it.

Because their mastery is steadfast, Mara cannot destroy it. Seated upon the seat of enlightenment, they accomplish the foremost and supreme Dharma; they freely turn the subtle and wondrous Dharma wheel in accordance with beings’ needs; they freely tame, teach, and transform all sentient beings. They freely receive the consecration of the spiritual rank and attain mastery of the Dharma.

Heavenly King, you should know! Because great bodhisattvas who practice profound prajnaparamita penetrate the profound nature of phenomena in accordance with reality, they attain such mastery. By cultivating such mastery, they attain all dhyanas, liberations, samadhis, and meditative attainments and are no longer subject to the three realms.

Why is this? Because they have completely abandoned all false discrimination, the bonds of afflictions, attachment to characteristics, and deluded inversions. If they wish to take birth, they are no longer bound; they take birth freely. If they wish to manifest final extinction, then in accordance with their place of birth they manifest final extinction, preserve the Mahayana, and accomplish the Buddha-Dharma. If one searches throughout the ten directions for the Buddha-Dharma, it certainly cannot be apprehended. They clearly know that all phenomena are the Buddha-Dharma, neither eternal nor annihilated.

Why is this? Because when this Dharma is sought, it cannot be apprehended. When sought through reasoning in accordance with reality, it cannot be apprehended.

This Dharma cannot be said to exist or not to exist; nor does it possess names or characteristics, for it transcends this sphere. Whatever is free from names and characteristics is equality. If a phenomenon is equal, there is no attachment to it.

Because there is no attachment, it is true Dharma. If one clings to truth, that itself is falsehood. Because there is no attachment, there is no falsehood.

Because the mind is free from attachment, it is unobstructed. To be unobstructed is to be without hindrance. To be without hindrance is to be unimpeded.

If a phenomenon is unimpeded, it is identical with empty space and is not subject to the three realms. If it is no longer subject to anything anywhere, this Dharma is without form, characteristic, or shape. If a phenomenon is without form, characteristic, or shape, you should know that although it accords with that sphere, it is free from both knowing and the object known.

Why is this? Because within it there is not the slightest phenomenon that awakens or that can be awakened to. This is how bodhisattvas who practice profound prajnaparamita penetrate equality.

Heavenly King, you should know! When great bodhisattvas practice profound prajnaparamita, they contemplate dharmas and give rise to great loving-kindness, great compassion, great sympathetic joy, and great equanimity, yet they see neither a self nor a sentient being, up to and including neither a knower nor a seer. Although they practice giving, they see no act of relinquishment; although they uphold pure precepts, they are free from the characteristics of precepts; although they cultivate patient acceptance, their minds are inexhaustible; although they cultivate diligence, they are free from its characteristics; although they cultivate meditative concentration, there is no quiescence; although they cultivate prajna, there is no object;

although they cultivate the foundations of mindfulness, they do not cling; although they cultivate the right efforts, their minds remain impartial; although they cultivate the bases of spiritual power, they are free from conceptual proliferation; although they cultivate the faculties and powers, they neither discriminate among the faculties of sentient beings nor fall into error; although they cultivate the factors of awakening, they do not discriminate; although they cultivate the factors of the Noble Path, they are free from deliberate effort; although they cultivate pure faith, they do not become attached.

With spontaneous wisdom, they remain mindful of all dharmas with a mind of impartial wisdom; cultivating sublime samadhis, their minds do not discriminate; contemplating with sublime wisdom, their minds never rest. Cultivating the contemplation of cessation, their minds entertain no seeing; cultivating contemplation of dharmas, their minds have no object of mindfulness. Cultivating mindfulness of the Buddha, their minds penetrate the equality of the dharma-dhatu; cultivating mindfulness of the Dharma, their minds abide nowhere; cultivating mindfulness of the Sangha, they purify their original minds.

They teach and transform sentient beings without a discriminating mind. Their minds, like the dharma-dhatu, encompass all dharmas. Their minds, like empty space, adorn Buddha lands.

With minds that attain nothing, they realize the patient acceptance of the non-arising of dharmas. With minds that neither advance nor retreat, they attain non-retrogression; free from the characteristics of mind, they see no characteristics. Within the three realms, they use impartial minds to adorn the seat of bodhi.

With minds that have nothing to awaken to, they fully comprehend all dharmas. Although they turn the Dharma wheel, they see neither hearer nor speaker. Although they manifest nirvana, they know that the intrinsic natures of birth-and-death are equal.

Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita contemplate all dharmas in this way, yet see neither the act of contemplation nor any dharma to be contemplated; therefore, they attain mastery of spiritual powers. Why? Because their minds are pure, they see all sentient beings as pure.

Heavenly King, you should know! Just as empty space pervades everything, so too do great bodhisattvas who practice profound prajnaparamita.

When this Dharma was taught, eighty-four thousand devas and humans in the assembly all generated the aspiration for unsurpassed, complete, perfect awakening; thirty-two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas; eighty-four thousand sentient beings became free from defilement and produced the pure Dharma eye; and twelve thousand bhiksus extinguished all outflows.

At that time, the Buddha said to Most Victorious:

– Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita attain purity of mind. They are profound like the great ocean, and their merit and wisdom cannot be measured. They can produce precious, world-transcending virtues for sentient beings, and even when these are employed until bodhi is attained, they are never exhausted. The bodhisattvas’ merit also never diminishes, just as the great ocean produces many precious jewels. The bodhisattvas’ wisdom is profound and difficult to enter; sravakas and pratyekabuddhas cannot traverse it, just as small creatures cannot enter the great ocean.

The bodhisattvas’ wisdom is vast and boundless. Why? Because it is unattached, non-abiding, formless, and without characteristics. From the beginning to the end, the bodhisattvas’ wisdom becomes ever more profound and vast: first comes the mind of bodhi, and afterward comes all-knowing wisdom. Such is the Dharma of bodhisattvas: it does not coexist with afflictions or harmful companions. If worldly wisdom enters the ocean of the Buddha’s wisdom, it has only one characteristic and one flavor: its characteristic is signlessness, and upon reaching all-knowing wisdom, its flavor is non-discrimination.

The bodhisattvas’ wisdom contemplates all dharmas without seeing increase or decrease. Why? Because they have penetrated the profound equality of the Dharma-nature. The power of the bodhisattvas’ great loving-kindness and compassion never conflicts with their original vows. It is the refuge of the noble ones, enabling them to teach the Dharma to sentient beings throughout countless kalpas without exhaustion.

Heavenly King! Bodhisattvas who practice profound prajnaparamita attain such profound Dharma-nature.

Heavenly King! Bodhisattvas completely comprehend conventional dharmas. Although form is spoken of, it does not truly exist, and when sought, it can certainly not be apprehended; so too with feeling, perception, formations, and consciousness.

Although the earth dhatu is spoken of, it does not truly exist, and when the earth dhatu is sought, it cannot be apprehended; so too with the water, fire, wind, space, and consciousness dhatus. Although the eye ayatana is spoken of, it does not truly exist, and when the eye ayatana is sought, it cannot be apprehended; so too with the ear, nose, tongue, body, and mind ayatanas. Although the form ayatana is spoken of, it does not truly exist, and when the form ayatana is sought, it cannot be apprehended; so too with the sound, odor, taste, touch, and dharma ayatanas.

Although a self is spoken of, it does not truly exist, and when this self is sought, it cannot be apprehended; so too with a sentient being, up to and including a knower and a seer. Although the world is spoken of, it does not truly exist, and when the world is sought, it cannot be apprehended. Although worldly dharmas are spoken of, they do not truly exist, and when worldly dharmas are sought, they cannot be apprehended. Although the Buddha-Dharma is spoken of, it does not truly exist, and when the Buddha-Dharma is sought, it cannot be apprehended. Although bodhi is spoken of, it does not truly exist, and when bodhi is sought, it cannot be apprehended.

Heavenly King, you should know! Whatever is expressed in words is called conventional truth; it is not ultimate reality. Without relying upon conventional truth, ultimate truth cannot be expressed. When bodhisattvas comprehend conventional truth, it does not conflict with ultimate truth. Through such comprehension, they know that all dharmas neither arise nor cease, are neither formed nor destroyed, are neither here nor there, and are free from the conceptual proliferation of language and written words.

Heavenly King, you should know! Ultimate truth is quiescent and beyond words; it is the dharma within the domain of supreme wisdom and is immutable. Whether a Buddha appears in the world or does not appear in the world, its nature and characteristics always abide. This is called the bodhisattvas’ comprehension of ultimate truth.

At that time, Most Victorious said to the Buddha:

– Blessed One! If all dharmas neither arise nor cease, if their intrinsic nature is empty and detached, how can a Buddha appear in the world and turn the Dharma wheel? Why do bodhisattvas perceive arising within dharmas that do not arise?

The Buddha said to Most Victorious:

– Heavenly King, you should know! Because all dharmas do not cease, they do not arise. Why? Because their nature does not change. It is only that worldly people see arising and cessation, but such seeing and knowing are false and unreal. Those bodhisattvas who practice profound prajnaparamita by skillful means perceive dependently originated dharmas and fully understand that conventional truth is empty, nonexistent, and insubstantial—nonexistent yet appearing to exist, like an illusion, a dream, an echo, a shadow, a phantom, a mirage, a magical transformation, or a city of the Gandharvas—unstable and restless, all arising through causes and conditions.

With subtle and wondrous prajna, these bodhisattvas contemplate the emptiness of all dharmas, and so forth at length, up to their arising through causes and conditions. These bodhisattvas reflect: “These dharmas are seen to arise, abide, and cease. Through what causes and conditions do they arise?

Through what causes and conditions do they cease?” Having reflected in this way, they know and understand in accordance with reality that ignorance conditions formations, formations condition consciousness, and so forth at length, up to existence conditioning birth, and birth conditioning aging, death, sorrow, lamentation, suffering, and distress. Therefore, one must practice to extinguish ignorance. If ignorance is extinguished, the remaining eleven links are successively extinguished, just as when the body is destroyed, the life faculty is destroyed along with it.

Heavenly King, you should know! Heterodox adherents of wrong views seek liberation, yet they only wish to end death and do not know how to end birth. If a dharma does not arise, it cannot cease. Suppose someone throws a clod of earth at a lion. The lion pursues the person, and the clod falls away by itself. Likewise, a bodhisattva merely ends birth, and death ceases by itself. A dog, however, only chases the clod and does not know to pursue the person. Likewise, heterodox practitioners do not know how to end birth and therefore cannot be free from death. Bodhisattvas who practice profound prajnaparamita in this way clearly understand the causes and conditions underlying the arising and cessation of all dharmas.

Heavenly King, you should know! Great bodhisattvas who practice profound prajnaparamita know that dharmas arising through causes and conditions are empty and have no inherent existence; therefore, they do not give rise to self-conceit. If born into a wealthy and eminent family, they are not conceited about their wealth, eminence, or honor.

If born into a poor and lowly family, they understand that their karma from previous lives was not sufficiently pure and has brought them an inferior result. Becoming disenchanted, they seek to leave the household life and reflect: “My body has been formed through various kinds of karma. I must cultivate pure karma to attain purity, and I must teach others to do likewise.” They seek liberation for themselves and liberate others.

They seek emancipation for themselves and release others from bondage. Thus, they bring forth diligence and are no longer indolent. Evil dharmas that obstruct the path must be abandoned, and wholesome dharmas that support the path must be increased.

They must cultivate diligence, reflecting: “I bear a heavy burden. I must extinguish all my afflictions and liberate sentient beings; I must not be indolent.”

Whether the teachers and spiritual mentors whom they attend understand much or little, possess wisdom or lack it, observe the precepts or violate them, bodhisattvas regard them all as Buddhas and respectfully honor their fellow practitioners. They reflect: “I am relying upon a teacher in order to study. My cultivation of wholesome dharmas is not yet complete, so I must bring it to perfection.

My afflictions have not yet been extinguished, so I must eliminate them. I must preserve wholesome dharmas and distance myself from evil dharmas so as to attain omniscience, become a great compassionate field of merit, and have pity for the entire world. The Teacher of gods and humans is my teacher, who has attained complete and supreme benefit.

All gods and humans revere the Lord of the Dharma as their Great Teacher.”

These bodhisattvas reflect: “The Buddha taught us to uphold the pure precepts. We should sooner sacrifice our lives than violate a precept. The Blessed One has taught that following the Buddha’s teaching is itself an offering to the Buddha.

When brahmins and other benefactors offer food and drink, I shall receive and use them in accordance with the Dharma, so that those donors will not fail to obtain the fruit of their giving. In this way, both the giver and the recipient benefit. Because brahmins and others apply the designation ‘sramana,’ they regard the bodhisattva as a field of merit.

A bodhisattva must cultivate the true Dharma in accordance with principle and proper measure, thereby manifesting the virtues of a sramana and the virtues of a field of merit.” Such bodhisattvas cultivate themselves and teach and transform others without rest.

Bodhisattvas who practice profound prajnaparamita in this way always adapt themselves to the world. When they see an angry person, they respond without arrogance. When they see a conceited person, they contemplate selflessness.

When they see a deceitful person, they contemplate uprightness. When they see someone speak falsely, they contemplate truthfulness. When they see someone use harsh speech, they employ loving words.

When they see someone obstinate, they manifest gentleness. When they see someone irascible, they bring forth loving-kindness and patience. When they see someone following false teachings, they bring forth great loving-kindness.

When they see someone afflicted by suffering, they bring forth great compassion. When they see someone miserly, greedy, or jealous, they practice generosity.

Bodhisattvas who practice profound prajnaparamita in this way accord with worldly wisdom and are therefore reborn in a pure Buddha-land. Why is this? Because they uphold the precepts without deficiency, remain free from defilement, and cultivate an impartial mind.

In their relations with sentient beings, they possess abundant great roots of virtue and are not attached to fame or gain. They possess pure faith and entertain no expectations or cravings. They diligently practice with no indolence.

They cultivate the meditative absorptions to remain free from distraction. With subtle and wondrous wisdom, they pursue extensive learning. Their faculties are complete, and their wisdom is keen.

They cultivate great loving-kindness to remain free from anger, vexation, and harm. Through these causes and conditions, they are reborn in a pure Buddha-land.

At that time, Most Victorious addressed the Buddha:

– As the Buddha has taught, those who cultivate such dharmas as observance of the precepts and the other practices are reborn in a pure Buddha-land. Must one fully cultivate all these dharmas, or is cultivating just one dharma sufficient for rebirth in a pure Buddha-land?

The Buddha told Most Victorious:

– Heavenly King, you should know! Of the dharmas I previously taught, if a bodhisattva cultivates only one practice, all the dharmas are thereby fulfilled. Thus, through a single practice one may also be reborn in a pure Buddha-land. Why is this? Because each individual practice contains all the practices.

These bodhisattvas are reborn in a pure Buddha-land and are not defiled by dwelling in a womb. Why is this? Because bodhisattvas have made images of the Buddha; repaired Sangha gardens; spread fragrant earth before the Buddha’s stupas; burned incense and scattered beautiful flowers as offerings; or bathed images of the Buddha with scented water.

In Sangha gardens, they have sprinkled water, swept the grounds, and smoothed the floors. With loving hearts, they have served their parents, teachers, spiritual mentors, good friends, fellow practitioners, and sramanas, respectfully making offerings to them with impartial minds. They dedicate these roots of virtue to sentient beings, jointly transferring the merit toward unsurpassed, perfect enlightenment so that all sentient beings may attain purity.

Such bodhisattvas attain freedom from desire.

Why is this? Because their minds are unattached; they do not cling to factions or associates; they turn away from sensory objects and distance themselves from the conditions of craving. Their minds harbor no desire or attachment toward objects of sensual pleasure, and they genuinely practice the precepts taught by the Buddha.

Regarding the four requisites offered to them, they have few desires and are content, accepting only enough to sustain the body. Their minds remain vigilant and apprehensive; they constantly practice tranquility and remain detached from all dharmas. Such bodhisattvas are not attached to worldly affairs and consequently attain purity of livelihood.

They are neither devious in their deportment nor deceitful, and their speech is not fraudulent. That is, in the presence of benefactors they do not deceive them by displaying a leisurely gait, keeping their gaze fixed six cubits ahead and never looking to either side—for this is dignified conduct adopted for wrong livelihood—only to become unrestrained and heedless when no benefactor is present.

Seeking offerings and material support, they do not speak sweetly and softly in a benefactor’s presence merely to comply with the benefactor’s wishes, only to speak coarsely when no benefactor is present. On seeing someone practicing generosity, they do not inwardly crave the gift while outwardly claiming not to need it, nor do they become afflicted when they receive nothing. They do not speak as though they had few desires while their minds in fact intensely crave offerings and material support.

These bodhisattvas display no such signs of seeking offerings and material support. When they see a benefactor, they do not say that their three robes are worn and torn, that they lack necessary articles, or that they need medicine. Moreover, they must never say to a benefactor: “Benefactor So-and-so! Give me this item,” or, “That person says that I observe the precepts, am widely learned, possess great compassion, and practice diligently. Although he praises me in this way, I possess no such virtues; I merely strive to cultivate goodness in order to repay the benefactor’s kindness.”

These bodhisattvas do not speak to laypeople words that praise themselves and disparage others in order to seek fame and gain. If they see a donor making an offering to someone else, they do not give rise to anger or affliction; they do not flatter or act deviously in order to obtain that offering; they do not feign friendship in order to harm another and seize their possessions; nor do they seek to humiliate others through mockery in order to acquire their possessions.

If a donor intends to make an offering to one who is praised, to one who teaches the Dharma, or to the great assembly; if the shares have not yet been assigned; or if something has been offered but not yet definitively given, a bodhisattva never intrudes in order to claim a share. When receiving material goods, they do not cling to them, thinking, “This is mine; this belongs to me,” but promptly give them to other śramaṇas or brahmins, to teachers and members of the Sangha, to their parents, and to the poor and needy, so that all may use them equally.

If the goods are exhausted, they do not worry; if they receive nothing for several days, their minds are not distressed.

When these bodhisattvas accept the offerings of others or give gifts to others, both acts are purified. Because their practice is pure, their minds do not grow weary. Why? For the sake of benefiting sentient beings submerged in the ocean of saṃsāra, of birth and death, these bodhisattvas never become disheartened. Even if Māra’s works arise and various sufferings oppress them, their minds do not retreat. If people wish to practice the Two Vehicles, the bodhisattvas teach the Dharma to them without reluctance or fatigue. Bodhisattvas cultivate the factors conducive to enlightenment and never grow weary.

Such diligence of these bodhisattvas constantly accords with and follows the Buddha’s true teaching. Why? Because these bodhisattvas have abandoned heedlessness.

Their minds are always vigilant, and they skillfully guard themselves: they commit no evil deeds with the body, and likewise with speech and mind. Though living in the present, they remain mindful of the future and completely eliminate evil qualities so that they will not arise again. Their speech always accords with truth; they always teach in accordance with the Dharma and never utter words contrary to the Dharma.

They abandon evil karma and devote themselves to pure conduct. They do not undermine the Buddha’s teachings and remain far removed from afflictions and impure phenomena. This is how they uphold the Tathagata’s true Dharma and completely eliminate all evil and unwholesome qualities.

These bodhisattvas follow the Buddha’s pure teaching. Whenever they see sentient beings, they are joyful and smile, never scowling. Why?

Because their minds have abandoned defilement, impurity, and turbidity; their faculties are pure and free from stains and anger; and inwardly their minds harbor no knots of resentment. Such bodhisattvas become learned and, when contemplating birth and death, always know things as they truly are: the fires of greed, hatred, and delusion burn sentient beings and cause them to become confused. They know as they truly are that all conditioned phenomena are impermanent, all formations are suffering, and all phenomena are without self.

Sentient beings in the world are intoxicated by conceptual proliferation, but the bodhisattvas understand as it truly is that, among all phenomena, nirvana alone is supreme and peaceful. When they hear someone teach the Dharma, they reflect upon its meaning and then transmit it to others. They arouse great loving-kindness and compassion and establish firm resolve.

If they do not hear the Dharma, there can be no reflection or cultivation.

Therefore, the wisdom born of hearing is the foundation of all words. All wisdom arises from it. Having become learned, they uphold the true Dharma.

When the true Dharma is coming to an end, if in future ages there are sentient beings who wish to practice but do not encounter the true Dharma and have no one to teach the profound Dharma, bodhisattvas will then proclaim the profound prajnaparamita so that sentient beings may cultivate morality, concentration, and wisdom. Thus they praise and exhort them, saying: “Good son! When the true Dharma is coming to an end, you should arouse the aspiration for enlightenment and seek unsurpassed enlightenment for the sake of bringing benefit and happiness to sentient beings.

Such profound prajnaparamita scriptures are what all Buddhas of the three times cultivate. If you practice diligently, awakening will not be far away. Why?

Because prajnaparamita is not far removed from great enlightenment. It is like a person who plants rice: once the rice plants have formed ears, one should know that the harvest is not far away. Likewise, when a bodhisattva seeking great enlightenment is able to hear prajnaparamita, that bodhisattva is certainly not far from Buddhahood.

“Good son! If one abandons the profound prajnaparamita and relies upon other scriptures to seek unsurpassed enlightenment, believing that enlightenment can thereby be attained, this is impossible. It is like a king’s son who abandons his royal father and goes to someone else asking to be made crown prince: he certainly cannot obtain that position. Likewise, a bodhisattva seeking all-knowledge must rely upon prajnaparamita. If one relies upon other scriptures in seeking all-knowledge, it cannot be attained. It is like a calf that wishes to drink milk: it must depend upon its mother; if it goes to another cow, there will be no milk for it. Likewise, a bodhisattva seeking great enlightenment must rely upon prajnaparamita. If one relies upon other teachings, enlightenment cannot be attained.

“Heavenly King, you should know! Great bodhisattvas who remain close to prajnaparamita become princes of the Dharma King. Their bodies are adorned with the excellent marks, their faculties are complete, they cultivate what the Buddhas have cultivated, and they awaken to what the Buddhas have awakened to. They rescue all sentient beings from suffering and distress, thoroughly comprehend the teachings spoken by the Buddhas, constantly cultivate pure conduct, remain far removed from impurity, and guard the citadel of the Buddhas’ all-knowledge.

“Such bodhisattvas are princes of the Dharma King and are honored by Śakra, Brahmā, and the World-Protectors. Why? Because in practicing the bodhisattva path they attain non-retrogression, and no evil māra can shake them. Thus they abide securely in the Buddha-Dharma, thoroughly comprehend the principle of non-equality in all things, and do not pursue external conditions; therefore, they abide in the wisdom of the Buddha-Dharma. They do not dwell together with śrāvakas, pratyekabuddhas, and the like; they transcend the world and abide in the patient acceptance of the non-arising of phenomena.

“Bodhisattvas know as they truly are the differences among the superior, middling, and inferior degrees of greed, hatred, and delusion in sentient beings. They also know clearly, as they truly are, the different kinds of wholesome minds and steadfast minds possessed by sentient beings. Having known them as they truly are, they teach the appropriate remedial Dharma to each sentient being and are thus able to instruct and transform them.

For sentient beings who can attain liberation by seeing the body of a Buddha, bodhisattvas manifest the body of a Buddha and teach them the Dharma. For those who can attain liberation by seeing the body of a bodhisattva, they manifest the body of a bodhisattva and teach them the Dharma. For those who can attain liberation by seeing the body of a pratyekabuddha, they manifest the body of a pratyekabuddha and teach them the Dharma.

For those who can attain liberation by seeing the body of a śrāvaka, they manifest the body of a śrāvaka and teach them the Dharma. For those who can attain liberation by seeing the forms of Śakra, Brahmā, a brahmin, a kṣatriya, an elder, a householder, and so forth, bodhisattvas manifest all such forms and teach them the Dharma. In this way, bodhisattvas employ skillful means in practicing the profound prajnaparamita to instruct, transform, and liberate sentient beings.

“The dispositions of these bodhisattvas are loving, gentle, upright, and accommodating. They are unstained by such defilements as flattery and jealousy. Their minds are always pure; they do not speak harsh or evil words; they practice patience and remain close to sentient beings.

“When bodhisattvas practice the profound prajnaparamita in this way, they dwell securely wherever they abide. Why? Because bodhisattvas are endowed with right view, pure view, and pure conduct, and all their actions within the realm of experience correspond with their minds. If their minds are opposed to evil and unwholesome qualities and do not engage with impure and evil objects, yet their actions do not accord accordingly, then the bodhisattvas are not truly practicing.

“These bodhisattvas rejoice wholeheartedly when they see fellow practitioners. Whether material wealth or the teachings of the Dharma, they share everything in common in order to practice the Buddha’s path, regarding only the Buddha as their Teacher.”

Such bodhisattvas attain mastery and ease, and fully retain the Dharma in order to teach and transform sentient beings. To benefit and gather in sentient beings, bodhisattvas bestow benefits, bestow ease, or bestow everything; they employ beneficial words, meaningful words, words in accordance with the Dharma, or words of concord to gather in sentient beings. They share their wealth equally for the benefit of others, share their bodies equally for the benefit of others, share their lives equally for the benefit of others, and share their possessions equally for the benefit of others.

Heavenly King, you should know! Bestowing benefits means the gift of Dharma. Bestowing ease means the gift of material wealth.

The inexhaustible gift means instruction in the right path. Beneficial words give rise to wholesome dharmas. Meaningful words enable one to perceive right principles.

Words in accordance with the Dharma accord with the Buddha’s teaching. Words without discrepancy expound the Dharma as it truly is. Sharing wealth equally for the benefit of others means providing food, drink, clothing, and so forth.

Sharing one’s body equally for the benefit of others means protecting and gathering in others so that they may attain the same. Sharing one’s life equally for the benefit of others means giving various precious things apart from one’s life. Sharing possessions equally for the benefit of others means giving elephants, horses, and all other pure forms of wealth.

Thus, bodhisattvas who practice the profound prajnaparamita act themselves and give to others with complete impartiality.

These bodhisattvas are born with beautiful forms, diligently cultivate, possess serene deportment, sincere deportment, and pure deportment, and are pleasing for everyone to behold. They are virtuous within and without; those who see them never tire of looking, and they delight the hearts of others. All sentient beings love and revere them. Whoever sees them gives rise to a wholesome mind, and even those filled with anger become reconciled upon seeing them.

Possessing such beauty, these bodhisattvas serve as refuges, impartially protect sentient beings, eradicate their afflictions, guide them far beyond boundless birth and death, and deliver boundless sentient beings across the perils of the world. They become close friends to those without kin, skilled physicians to those afflicted by the illness of the defilements, rescuers of those who have no rescuer, refuges for those without refuge, and lamps of Dharma for those without light.

In this way, bodhisattvas become supports for sentient beings and cure their various illnesses, just as every part of the king of trees called Beautiful to Behold—its trunk, roots, branches, leaves, flowers, fruit, color, fragrance, and flavor—can cure illness. So too, from the moment they first arouse the aspiration until the ultimate culmination, these bodhisattvas constantly cure sentient beings of the illness of the defilements.

Bodhisattvas possess such abundant merit and wisdom that all who see or hear them are cured of illness.

Such bodhisattvas possess corresponding merit and, according to their abilities, make offerings to the Three Jewels. They give medicine to the sick, food and drink to the hungry and thirsty, and clothing to those suffering from cold. With all their hearts, they respectfully serve their preceptors and masters, and reverently greet their fellow students and those who observe the same disciplinary Dharma. They establish dwellings for the Sangha and offer fields and gardens. According to their means, they give generously and treat their servants in accordance with the Dharma. If they hear of any renowned and virtuous brahmin or śramaṇa who practices right conduct, they constantly draw near to learn from and consult them.

These bodhisattvas constantly give rise to wholesome practices and are fully endowed with skillful means for teaching, transforming, rescuing, and delivering sentient beings. While their bodies remain peacefully in this land, they travel to boundless other lands to inquire into the true Dharma; they manifest the making of offerings to boundless Tathagatas; they manifest the cultivation of the factors conducive to enlightenment; they manifest making offerings to Buddhas who have newly attained enlightenment; they manifest their own attainment of complete and perfect enlightenment; they manifest turning the wondrous Dharma wheel for assemblies; or they manifest nirvana, thereby accomplishing great benefit.

To those ready to be delivered, they manifest bodies that teach and deliver them, enabling those who see them to gain benefit. Although they perform such Buddha deeds, they entertain no deliberate thought and make no discriminations.

At that time, Supreme Excellence addressed the Buddha:

“Blessed One! How do bodhisattvas perform such transformational deeds while their minds remain free from discrimination?”

The Buddha said:

“Heavenly King! Consider the sun and moon, which shine universally upon all without discrimination. They do not think, ‘I shall emit light, and wherever I shine, sentient beings will, according to the power of their karma, experience the illumination of the sun and moon by day and night.’ So too, although these bodhisattvas manifest transformation bodies, they make no discriminations. Why? Because sentient beings possess wholesome karma from previous lives. Long ago, bodhisattvas made vows to deliver sentient beings. Through the power of those vows and in accordance with the thoughts of sentient beings, they manifest bodies without discrimination.

“Through skillful means, these bodhisattvas constantly perform such deeds to teach and transform sentient beings, quickly leading them toward unsurpassed, complete and perfect enlightenment. Why? Because these bodhisattvas have perfected generosity and observe the precepts purely, without breach, leakage, or deficiency. The purity of their discipline far surpasses that of śrāvakas and pratyekabuddhas. They are fully endowed with patient acceptance, diligence, meditative concentration, prajna, skillful means, wondrous vows, powers, wisdom, and the distinctive qualities of a Buddha, thus surpassing the stages of śrāvakas and pratyekabuddhas.

“Heavenly King, you should know! Bodhisattvas from the first ground through the tenth ground practice profound prajnaparamita and cultivate such practices, thereby realizing unsurpassed, complete and perfect enlightenment.”

When this Dharma was taught, twenty thousand heavenly beings became free from dust and defilement and attained the pure Dharma eye. Thirty thousand bodhisattvas attained acceptance of the non-arising of dharmas. Eighty-four thousand devas and humans all aroused the aspiration for unsurpassed, complete and perfect enlightenment.

Countless hundreds of thousands of gandharvas and kiṃnaras surrounded Vulture Peak, joyfully joined their palms, and praised the Tathagata. Countless hundreds of thousands of yakṣas joyfully joined their palms and circled Vulture Peak, raining down many kinds of wondrous flowers as offerings to the Buddhas. From Buddha-worlds throughout the ten directions, as numerous as the sands of countless Ganges Rivers, countless bodhisattvas came and offered praise: “The Tathagata, the Blessed One, has skillfully taught profound prajnaparamita to the bodhisattvas.

Through prajnaparamita, devas and humans attain the four approaches, the four fruits, and the path of a pratyekabuddha’s enlightenment. Through it there are also the bodhisattvas’ ten grounds, ten perfections, the Tathagata’s ten powers, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, knowledge of all aspects, knowledge of all things, and so forth.

Boundless Buddha-dharmas are all accomplished through prajnaparamita. Just as all worldly things depend upon space, while space itself has no support, so too is profound prajnaparamita, for all dharmas have no support. May we in future lives teach prajnaparamita to the great bodhisattvas just as the Blessed One teaches it today.” Having spoken thus, they reverently scattered incense and flowers over the Tathagata and the assembly.

At that time, countless heavenly spirits and other spirits dwelling on Vulture Peak remained in midair and praised him:

“How rare, Blessed One! We recall that countless Buddhas have come to Vulture Peak and taught prajnaparamita to the great assembly, no differently from what is occurring today.”

The deva Supreme Excellence addressed the Buddha:

“Blessed One! What wisdom do these heavenly spirits in the air possess, and how can they know the relative proximity and remoteness of the realms of the Buddhas of the past, such that they say countless Buddhas have taught prajnaparamita to this assembly?”

The Buddha said:

“Heavenly King! All these heavenly spirits are bodhisattvas abiding in the realm of inconceivable liberation. Therefore, they know the relative proximity and remoteness of the realms of the Buddhas of the past.”

O Heavenly King! In the past, when I was still a bodhisattva, I was once born in that divine realm. I saw immeasurable Buddhas attain unsurpassed, perfect enlightenment, expound the wondrous Dharma to the assemblies, and finally enter nirvana. I always joined my palms, paid homage, and offered praise. Why? Because the lifespans of beings in that divine realm are exceedingly long, enabling them to see and hear boundless events from the distant past.

At that time, among the assembly was a deva named Radiant Virtue. He rose from his seat, arranged his robe over his left shoulder, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“World-Honored One! Buddhas and bodhisattvas ought to dwell in Pure Lands. Why, then, has the World-Honored One appeared in this defiled and evil World of Endurance?”

The Buddha told Radiant Virtue:

“Deva, you should know that wherever the Tathagata dwells, being free from mixed defilements, is itself a Pure Land.”

Thereupon, through his spiritual power, the Tathagata caused the lands throughout the trichiliocosm to become as level as the palm of a hand, all formed of lapis lazuli. There were no mountains, hills, earthen mounds, or thorns. Everywhere abounded precious treasures, fragrant flowers, soft grasses, springs, and ponds filled with water possessing the eight excellent qualities.

The terraces and steps were made of the seven precious substances, and all the grasses, trees, flowers, and fruits proclaimed the bodhisattvas’ wheel of the Dharma of non-retrogression. No other teachings of the shravakas or pratyekabuddhas were present. Although bodhisattvas came from the ten directions, no other sound was heard; only the teaching of profound prajnaparamita was heard.

Everywhere lotus flowers bloomed, as large as chariot wheels and complete with colors such as blue, yellow, red, and purple. Upon each lotus dais sat bodhisattvas in the full lotus posture, contemplating the Great Vehicle. They saw Tathagatas amid the assemblies expounding the profound Dharma to the bodhisattvas, while immeasurable hundreds of thousands of Shakras, Brahmas, and World-Protectors respectfully made offerings, surrounded them, and offered praise.

When the deva Radiant Virtue saw these things, he rejoiced and was filled with delight. He praised the Buddha, saying:

“How rare, World-Honored One! How rare, Well-Gone One! The Dharma expounded by the Tathagata is true and without falsehood. Wherever the Tathagata dwells is free from mixed defilements and is itself a Pure Land, exactly as the Buddha has taught, without any difference. Sentient beings of meager merit perceive purity as defilement.

“World-Honored One! It is exceedingly rare for good men, good women, and others merely to hear the name and merits of prajnaparamita; how much more so for those who diligently copy it, receive and uphold it, read and recite it, and expound it to others.”

The Buddha told Radiant Virtue:

“Deva, you should know that if good men, good women, and others, throughout immeasurable great kalpas, give wealth and possessions to sentient beings with an unobstructed mind, their merit does not equal that of good men, good women, and others who, with pure faith, copy this sutra and give it to others to receive, uphold, read, and recite. The merit gained by the latter far surpasses that of the former. Why?

Material gifts merely relieve hunger and thirst, whereas the gift of Dharma is inexhaustible. Therefore, material giving brings only worldly rewards—the pleasures of devas and humans—which, once gained, will again be lost. Though they may temporarily be obtained now, they will certainly be lost afterward.

Through the gift of Dharma, however, one attains what one has never attained before: nirvana, which assuredly will never be lost.

“Suppose someone were to teach all the sentient beings throughout the trichiliocosm to cultivate the paths of the ten wholesome actions. If good men, good women, and others, with pure faith, receive, uphold, read, and recite profound prajnaparamita and then expound it to others, they would gain immeasurable, boundless merit surpassing that of the former person. Why? Because all wholesome dharmas arise from prajnaparamita.

“Suppose someone were to teach all the sentient beings throughout the trichiliocosm and enable them to attain the four approaches, the four fruits, or the enlightenment of a pratyekabuddha. If good men, good women, and others, with pure faith, receive, uphold, read, recite, and copy prajnaparamita, their merit would immeasurably and incalculably surpass that of the former person. Why?

Because shravakas and pratyekabuddhas all arise from prajnaparamita. It is through this prajnaparamita that Buddhas appear in the world. Therefore, wherever prajnaparamita is present, know that place to be the wondrous seat of enlightenment, the place where the Tathagata turns the wheel of Dharma.

Good men and others should remember that the Tathagata, the Worthy One, the Perfectly Enlightened One, is always present there.

“Why? Because all Buddhas are born from prajnaparamita. The merit gained by one who makes offerings to an image of the Tathagata does not equal the merit gained by making offerings to profound prajnaparamita. Why? Because the Buddhas of the three times all come into being through prajnaparamita.”

Fascicle 569

THE END