大寶積經

– Again, Shariputra! When a great bodhisattva practices prajnaparamita, seeking utterly pure wisdom, he diligently employs skillful means through the wondrous, wholesome, and pure Dharma-illumination gateway, enters realization in accordance with principle, and contemplates statements in accordance with principle.

What is entry into realization in accordance with principle, and what are statements in accordance with principle?

– Shariputra! A great bodhisattva’s entry into realization in accordance with principle is:

Entry through reliance on shamatha. Entry through reliance on vipashyana. Entry through right conduct.

Entry in accordance with principle. Entry through bodily seclusion. Entry through mental pliancy.

Entry into neither annihilation nor permanence. Entry into causes and conditions. Entry into dependent origination.

Entry into the absence of self, person, and living being. Entry into what has not yet arrived and what has arrived, whether existent or nonexistent. Entry into the absence of transference while cause and effect remain unimpaired.

Although entering through cultivation of emptiness, signlessness, and wishlessness, one does not take the realization of emptiness, signlessness, or wishlessness as the attainment. Although entering samadhi and samapatti, one does not take birth through their power. Although entering through knowledge of supernormal powers, one does not exhaust the outflows.

Although entering through contemplation of non-arising, one does not rightly proceed toward the fixed determination. Although entering through contemplation that beings are selfless, one does not abandon great compassion. Although entering through contemplation that all beings are fearful, one deliberately assumes existence in the various realms.

Although entering into dispassion and quiescent cessation, one does not realize the Dharma of dispassion. Although entering by abandoning the exquisite pleasures of desire, one does not abandon delight in the Dharma. Although entering by abandoning all conceptual proliferation through personal realization, one does not abandon skillful means.

The foregoing is called entry into realization in accordance with principle. A great bodhisattva who wishes to attain such entry into realization in accordance with principle must train in prajnaparamita.

– Again, Shariputra! When practicing prajnaparamita, how does a great bodhisattva train in statements of the true Dharma that accord with principle?

– Shariputra! A great bodhisattva should understand statements in accordance with principle as follows: statements of emergence, conformity with principle, Dharma gateways, gateways of approach, indication of causes, accumulation, non-contradiction, absence of disputation over realization, relinquishment, non-grasping, non-abandonment, absence of conceptual proliferation, non-rejection, non-slander, non-contempt, contentment, non-contention, non-retrogression, and absence of counteraction.

– Shariputra! Statements in accordance with principle are statements of true nature, statements of suchness, statements of not being other than suchness, statements of true suchness, statements according with principle, statements of the equality of the three times, and statements free from discrimination.

– Again, Shariputra! Statements in accordance with principle are statements that form and consciousness have no basis of abiding; statements that feeling and consciousness, perception and consciousness, formations and consciousness, and consciousness and consciousness all have no basis of abiding; statements that the eye, forms, and the nature of eye-consciousness have no basis of abiding; statements that the ear, sounds, and the nature of ear-consciousness have no basis of abiding; statements that the nose, odors, and the nature of nose-consciousness have no basis of abiding; statements that the tongue, tastes, and the nature of tongue-consciousness have no basis of abiding; statements that the body, tangibles, and the nature of body-consciousness have no basis of abiding; and statements that the mind, mental objects, and the nature of mind-consciousness have no basis of abiding.

– Again, Shariputra! Statements in accordance with principle are statements relying on meaning, statements relying on the Dharma, statements relying on wisdom, and statements relying on definitive meaning. Immeasurable Dharma gateways such as these are called statements in accordance with principle.

Therefore, when a great bodhisattva enters realization through diligent skillful means in accordance with principle and contemplates in this way, he does not perceive anyone who contemplates. Why? Because it is neither contemplation nor non-contemplation. Contemplation such as this is called contemplation in accordance with principle; any other contemplation is called contemplation contrary to principle.

– Again, Shariputra! When practicing prajnaparamita, how should a great bodhisattva train in right contemplation in accordance with principle?

– Shariputra! That great bodhisattva should rightly contemplate thus:

Because the self is such in accordance with principle, all dharmas are contemplated as likewise according with principle. Because the self is selfless, all dharmas are contemplated as likewise without self. Because beings are selfless, all dharmas are contemplated as likewise without self.

– Shariputra! A great bodhisattva’s contemplation in this way is called contemplation in accordance with principle. How does a great bodhisattva practice skillful means in accordance with principle?

– Shariputra! Know that a great bodhisattva does not contemplate the nature of samsara and the nature of nirvana as being mutually intermingled in accordance with a common principle. Contemplation in this way is called skillful means in accordance with principle.

A great bodhisattva contemplates the nature of samsara and the nature of nirvana as having the same unified characteristic without difference, and does not discriminate them as corresponding or opposing.

Contemplation in this way is called skillful means in accordance with principle and is also called right contemplation in accordance with principle.

– Shariputra! Know that however many skillful means in accordance with principle a great bodhisattva possesses, they all arise in relation to immeasurable beings. Not abandoning beings and not destroying any dharma is called a bodhisattva’s skillful means in accordance with principle.

– Shariputra! A great bodhisattva should know characteristics in this way, hear in this way, enter realization in accordance with principle in this way, contemplate in accordance with principle in this way, and attain the corresponding flow of right view in accordance with principle in this way. This is called a bodhisattva’s right wisdom.

– Shariputra! A great bodhisattva should practice such right conduct to perfect prajnaparamita.

– Again, Shariputra! When a great bodhisattva practices prajnaparamita, the prajna he possesses is pure in its intrinsic nature and does not intermingle with any conditioned dharma. With which dharmas does it not intermingle?

– Shariputra! That prajna does not intermingle with ignorance, does not intermingle with formations, and so forth, up to not intermingling with aging and death.

That prajna does not intermingle with identity view, and so forth, up to not intermingling with the sixty-two views.

That prajna does not intermingle with arrogance, does not intermingle with feelings of inferiority, and does not intermingle with the eight worldly dharmas.

That prajna does not intermingle with the five skandhas, twelve ayatanas, or eighteen dhatus, and so forth, up to not intermingling with any object-oriented attention; it does not intermingle with conceit, inferiority conceit, or wrong conceit, and so forth, up to not intermingling with the twenty-one secondary afflictions.

That prajna does not intermingle with subtle, lower, middling, or higher grades of craving, and so forth, up to not intermingling with any affliction.

That prajna does not intermingle with the bonds obscured by the dark veil of delusion, and so forth, up to not intermingling with any dharma conducive to the factor of retrogression.

That prajna does not intermingle with the defilement of the mara of afflictions and the strife of desire; it does not intermingle with the mara of the skandhas or the mara of death, and so forth, up to not intermingling with any work of Mara. That prajna does not intermingle with the defilement of the mara of afflictions and the strife of desire; it does not intermingle with the mara of the skandhas, the mara of death, or the celestial Mara, and so forth, up to not intermingling with any work of Mara.

That prajna does not intermingle with grasping at a self, a being, a living being, a person, one who is nurtured, a mind-born being, a knower, or a seer, and so forth, up to not intermingling with any dharma associated with the view of self.

That prajna does not intermingle with karmic obstructions, retributive obstructions, afflictive obstructions, Dharma obstructions, obstructions of views, or obstructions of knowledge, and so forth, up to not intermingling with any habitual tendency following conventional usage. That prajna does not intermingle with conceptual thought and discrimination; it does not intermingle with characteristics, objects, seeing, hearing, mindfulness, or consciousness, and so forth, up to not intermingling with any bond that produces conceptual proliferation.

That prajna does not intermingle with stinginess or generosity, observance or transgression of precepts, patience or anger, diligence or laziness, distraction or concentration, ignorance or wisdom, and so forth, up to not intermingling with any paramita or with the nature of knowledge concerning counteracting and counteracted dharmas.

That prajna does not intermingle with seclusion, nor with abiding without seclusion; with wrong certainty or right certainty; with the wholesome or unwholesome; with the blameworthy or blameless; with samsara or nirvana; and so forth, up to not intermingling with any counteractive dharma.

That prajna does not intermingle with distinctions in nature, distinctions in the nature of lands, distinctions in the nature of Buddhas, distinctions in the nature of sentient beings, or distinctions in the nature of dharmas. It does not intermingle with any distinction of nature.

That prajna does not intermingle with non-knowledge, nor with knowledge and consciousness, the conventional, or the ultimate, and so forth, up to not intermingling with any attention to the characteristics of sentient beings.

That prajna does not intermingle with wisdom that is not presently active, nor with the bodiless, formless, signless, or unconditioned, and so forth, up to not intermingling with such dharmas as thought, mind, mentation, consciousness, or abiding.

– Shariputra! When practicing prajnaparamita, a great bodhisattva attains utterly wondrous and pure prajna that does not intermingle with immeasurable and boundless conditioned dharmas such as these.

This is called the practice of prajnaparamita and the characteristic of a great bodhisattva’s prajna. One should train in this way.

– Again, Shariputra! When a great bodhisattva abiding in the Mahayana treasury of great bodhisattvas practices prajnaparamita, he attains prajna skilled in analysis. Know that by means of this prajna, the great bodhisattva becomes lucid, penetrative, and skillful regarding all dharmas.

What is called prajna skilled in analysis?

– Shariputra! Such skillfulness is immeasurable and boundless. The Buddha will now briefly explain ten kinds: skillfulness concerning the dharmas of the skandhas, skillfulness concerning the dharmas of the dhatus, skillfulness concerning the dharmas of the ayatanas, skillfulness concerning the dharmas of the truths, skillfulness in unobstructed understanding, skillfulness concerning the sources of reliance, skillfulness concerning provisions, skillfulness concerning the Dharma of the path, skillfulness concerning dependent origination, and skillfulness concerning all dharmas. Whatever analysis there may be within these ten wondrous kinds of skillfulness, penetrating it is called analytical prajna. A great bodhisattva should train in this way.

– Shariputra! How can a great bodhisattva, through cultivating prajnaparamita, penetrate skillfulness concerning the dharmas of the skandhas?

– Shariputra! Skillfulness concerning the dharmas of the skandhas means that verbal teachings are given based upon the dharmas of the skandhas. What verbal teachings are these?

– Shariputra! Those verbal teachings describe them as illusions, magical transformations, mirages, dreams, shadows, and echoes. Therefore, the Tathagata teaches this Dharma to beings with unobstructed eloquence.

– Shariputra! The Buddha says that form is like a mass of foam. That very mass of foam is originally without self, person, being, or living being, for the nature of a mass of foam is the intrinsic nature of form. When a great bodhisattva skillfully knows and understands this dharma, this is called skillfulness concerning the dharmas of the skandhas.

– Again, Shariputra! The Buddha says that feeling is like a water bubble. That very water bubble is originally without self, person, being, or living being, for the nature of a water bubble is the intrinsic nature of feeling. When a great bodhisattva skillfully knows and understands this dharma, this is called skillfulness concerning the dharmas of the skandhas.

– Again, Shariputra! The Buddha says that perception is like a mirage. That very mirage is originally without self, person, being, or living being, for the nature of a mirage is the intrinsic nature of perception. When a great bodhisattva skillfully knows and understands this dharma, this is called skillfulness concerning the dharmas of the skandhas.

– Again, Shariputra! The Buddha says that formations are like a plantain tree. That very plantain tree is originally without self, person, being, or living being, for the nature of a plantain tree is the intrinsic nature of formations. When a great bodhisattva skillfully knows and understands this dharma, this is called skillfulness concerning the dharmas of the skandhas.

– Again, Shariputra! The Buddha says that consciousness is like a magical illusion. That very magical illusion is originally without self, person, being, or living being, for the nature of a magical illusion is the intrinsic nature of consciousness. When a great bodhisattva skillfully knows and understands this dharma, this is called skillfulness concerning the dharmas of the skandhas.

– Shariputra! What are called the skandhas bear a worldly name. Worldly dharmas are characterized by decay. Therefore, know that the nature of the world is the intrinsic nature of the skandhas.

What is the nature of the world? It is the nature of impermanence, the nature of suffering, and the nature of selflessness. These natures are the nature of the skandhas. The nature of the skandhas is precisely the nature of the world. If a great bodhisattva skillfully knows and understands this, it is called skillfulness concerning the dharmas of the skandhas. A great bodhisattva practicing prajnaparamita should train in this way.

– Again, Shariputra! How can a great bodhisattva, through practicing prajnaparamita, penetrate skillfulness concerning the dharmas of the dhatus?

– Shariputra! Skillfulness concerning the dharmas of the dhatus means saying that the dharmadhatu is precisely the earth dhatu. Why? Because the dharmadhatu is not characterized by solidity.

Furthermore, the dharmadhatu is precisely the water dhatu. Why? Because the dharmadhatu is not characterized by moisture.

Furthermore, the dharmadhatu is precisely the fire dhatu. Why? Because the dharmadhatu is not characterized by maturation.

Furthermore, the dharmadhatu is precisely the wind dhatu. Why? Because the dharmadhatu is not characterized by movement.

– Shariputra! If a great bodhisattva knows and understands this as it truly is, it is called skillfulness concerning the dharmas of the dhatus.

– Again, Shariputra! It is said that the dharmadhatu is precisely the dhatu of eye-consciousness. Why? Because the dharmadhatu is not characterized by illumination.

Furthermore, the dharmadhatu is precisely the dhatu of ear-consciousness. Why? Because the dharmadhatu is not characterized by hearing sounds.

Furthermore, the dharmadhatu is precisely the dhatu of nose-consciousness. Why? Because the dharmadhatu is not characterized by smelling odors.

Furthermore, the dharmadhatu is precisely the dhatu of tongue-consciousness. Why? Because the dharmadhatu is not characterized by tasting flavors.

Furthermore, the dharmadhatu is precisely the dhatu of body-consciousness. Why? Because the dharmadhatu is not characterized by sensing contact.

Furthermore, the dharmadhatu is precisely the dhatu of mind-consciousness. Why? Because the dharmadhatu is not characterized by discrimination.

– Shariputra! If a great bodhisattva knows and understands this as it truly is, it is called skillfulness concerning the dharmas of the dhatus.

– Again, Shariputra! The dhatu of self is equal to the dharmadhatu. The dhatu of sentient beings is equal to the dharmadhatu. The desire realm, form realm, and formless realm are equal to the dharmadhatu. The dhatu of samsara and the dhatu of nirvana are equal to the dharmadhatu. Even the dhatu of space is equal to the dharmadhatu.

– Shariputra! In what sense are they equal?

Because of the equality of emptiness, all dharmas are equal. Because of the equality of non-change, all dharmas are equal.

– Shariputra! The proclaimed entries into realization of the conditioned dhatu and the unconditioned dhatu are immeasurable and boundless. When great bodhisattvas contemplate and enter realization of the dharmadhatu, this is called skillfulness concerning the dharmas of the dhatus.

– Shariputra! A great bodhisattva who wishes to practice prajnaparamita should diligently cultivate skillfulness concerning the dharmas of the dhatus.

– Again, Shariputra! How can a great bodhisattva, through practicing prajnaparamita, penetrate skillfulness concerning the dharmas of the ayatanas?

– Shariputra! The eye is empty, without self or what belongs to a self; a great bodhisattva understands the nature of the eye in this way. And so forth, up to the mind, which is empty, without self or what belongs to a self; a great bodhisattva understands the nature of the mind in this way. Although a great bodhisattva does not accumulate the unwholesome but accumulates the wholesome regarding the dharmas of the ayatanas, he does not give rise to dual characteristics of wholesome and unwholesome. Understanding this is called skillfulness concerning the dharmas of the ayatanas.

Again, Shariputra! How does a great bodhisattva skillfully penetrate and understand the eye ayatana and form ayatana?

– Shariputra! A great bodhisattva contemplates the eye and forms and sees dispassion, yet does not realize dispassion. Understanding this is called skillfulness concerning the dharmas of the ayatanas.

Regarding the ear and sounds, nose and odors, tongue and tastes, body and tangibles, and mind and mental objects, a great bodhisattva contemplates and sees dispassion, yet does not realize dispassion. Understanding this is called skillfulness concerning the dharmas of the ayatanas.

– Again, Shariputra! The Buddhas, the Tathagatas, teach the wondrous Dharma, sometimes speaking of the noble sphere and sometimes of the ignoble sphere. The noble sphere is capable of receiving the Dharma of the path. The ignoble sphere is removed from the Dharma of the path. A great bodhisattva abides upon the path, yet toward beings removed from the path, he attains the sphere of the path of great compassion and does not abandon them.

Skillfully knowing and penetrating this is called a great bodhisattva’s skillfulness concerning the dharmas of the ayatanas.

– Shariputra! A great bodhisattva who wishes to practice prajnaparamita should diligently train in skillfulness concerning the dharmas of the ayatanas.

– Again, Shariputra! How can a great bodhisattva, through practicing prajnaparamita, penetrate skillfulness concerning the dharmas of the truths?

– Shariputra! Know that a great bodhisattva has four kinds of practice through which he enters skillfulness concerning the dharmas of the truths: knowledge of suffering, knowledge of its origin, knowledge of its cessation, and knowledge of the path.

What are knowledge of suffering through knowledge of the path?

Regarding the skandhas as originally unarisen, that knowledge is called knowledge of suffering.

Regarding defiling craving as forever severed and extinguished, that knowledge is called knowledge of its origin.

Regarding all things as neither arising nor ceasing, that knowledge is called knowledge of cessation.

At all times, regarding the objects of all dharmas, there is neither harm nor benefit. That knowledge is called knowledge of the path.

A great bodhisattva knows and understands the Four Truths as they truly are through such forms of wisdom. Although penetrating them, he does not realize them. Why? Because he wishes to bring beings to maturity.

Fulfillment in this way is called skillfulness concerning the truths.

There are also three kinds of skillfulness concerning the truths: conventional truth, ultimate truth, and the truth of characteristics.

Whatever letters, language, sounds, provisional designations, and so forth exist in the world are called conventional truth.

That sphere is not even within the activity of mind; how much less can letters express it? Dharmas such as these are called ultimate truth.

All characteristics are precisely one characteristic. That one characteristic is precisely signlessness. This is called the truth of characteristics.

– Shariputra! Regarding conventional truth, a great bodhisattva teaches beings without weariness. Regarding ultimate truth, he realizes it without falling away. Regarding the truth of characteristics, he penetrates the fundamental nature and understands signlessness. This is called a great bodhisattva’s skillfulness concerning the dharmas of the truths.

– Again, Shariputra! A great bodhisattva who diligently trains in skillfulness concerning the truths should further know that there is one truth and no second truth: namely, the truth of cessation.

The Buddhas, the Tathagatas, clearly penetrate that sole truth without superimposition. Having penetrated it, they proclaim that sole truth to benefit beings, causing them to train in it and awaken without superimposition.

A great bodhisattva’s understanding in this way is called skillfulness concerning the dharmas of the truths.

– Again, Shariputra! Skillfulness concerning the truths means skillfully penetrating the noble truths. What is penetration of the noble truths?

– Shariputra! The Noble Truth of Suffering refers to the five skandhas. Because their nature is truly suffering, it is called the Truth of Suffering. Within this truth, a great bodhisattva penetrates all five skandhas as bearing the characteristic of suffering. The characteristic of suffering is precisely the characteristic of emptiness. This is called the Noble Truth of Suffering.

– Shariputra! The Noble Truth of the Origin of Suffering means that the latent tendencies of craving and views are the causes of the five skandhas. This is called the Truth of Origin. Regarding this causal origin, whether craving or views, a great bodhisattva clearly penetrates them without superimposing, appropriating, or being deluded by them. This is called the Noble Truth of Origin.

– Shariputra! The Noble Truth of Cessation means the ultimate exhaustion of the five skandhas. This is called the Truth of Cessation. A great bodhisattva contemplates this truth: the past limit does not arise, the future limit does not arrive, and the present does not abide. Clearly penetrating it in this way is called the Noble Truth of Cessation.

– Shariputra! The Noble Truth of the Path means that by relying upon this path, one realizes knowledge of suffering, knowledge of its origin, and knowledge of its cessation, with no other knowledge. This is called the Truth of the Path. Regarding this truth, a great bodhisattva clearly penetrates without discrimination. This is called the Noble Truth of the Path.

– Shariputra! Regarding these truths, a great bodhisattva contemplates with knowledge and also causes beings to contemplate and understand them. This is called a great bodhisattva’s skillfulness concerning the dharmas of the truths.

– Again, Shariputra! Regarding the truths, a great bodhisattva should further contemplate and know the Four Truths as follows:

All that receives and all that is received constitute the Truth of Suffering. One should skillfully understand this. When the very nature of knowledge that skillfully understands it penetrates clearly, this is called a bodhisattva’s Noble Truth of Suffering.

The skandhas gather and arise from causes; all this constitutes the Truth of Origin. Knowing those causes as they truly are is called a bodhisattva’s Noble Truth of the Origin of Suffering.

All feelings are permanently extinguished, with no locus of sensation. This is called the Truth of Cessation. Although contemplating the cessation of feeling, one does not realize it. Penetrating it in this way is called a bodhisattva’s Noble Truth of the Cessation of Suffering.

Skillfully practicing the noble path and becoming free from feeling is called the Truth of the Path. Like a boat or raft, when one seeks neither feeling nor the path, this is called a bodhisattva’s Noble Truth of the Path to the Cessation of Suffering.

– Shariputra! If a great bodhisattva directly contemplates in this way and, relying upon right, tranquil concentration, gives rise to four right views, yet does not realize those four right views, then penetrating this Dharma is called a bodhisattva’s skillfulness concerning the dharmas of the truths.

– Again, Shariputra! A great bodhisattva skillfully penetrates these dharmas of the truths. If, upon realizing the Truth of Cessation, suffering does not arise, the knowledge contemplating non-arising is called knowledge of suffering.

– Shariputra! Existence is the condition for birth. Contemplating that existence as neither existent nor nonexistent, this knowledge is called knowledge of origin.

– Shariputra! All arising is non-arising. Since it is non-arising, it is also non-ceasing. That knowledge of non-cessation is called knowledge of complete cessation.

– Shariputra! That noble path cannot be measured, sought, or observed. This is called vast knowledge. That knowledge is called knowledge of the path.

– Shariputra! A great bodhisattva skillfully establishes these dharmas of the truths, yet does not abide in or cling to knowledge of the truths. This is called a great bodhisattva’s skillfulness concerning the dharmas of the truths.

– Again, Shariputra! How does a great bodhisattva, through practicing prajnaparamita, attain skillfulness in unobstructed understanding?

– Shariputra! Because a great bodhisattva fully trains in prajnaparamita, he attains four kinds of unobstructed understanding: unobstructed understanding of meaning, unobstructed understanding of Dharma, unobstructed understanding of language, and unobstructed understanding of eloquence.

– Shariputra! What is unobstructed understanding of meaning?

By relying upon prajnaparamita, great bodhisattvas attain unobstructed understanding of meaning. It is knowledge of the sphere of the ultimate meaning of all dharmas. Contemplative knowledge of this is unobstructed understanding of meaning.

It includes knowledge of awareness, knowledge of causes, knowledge of conditions, knowledge of conjunction, knowledge of universally accordant activity, knowledge of vast dependent arising, knowledge of the unmixed Dharma-nature, knowledge of the Tathagata’s accordant entry, knowledge abiding in the ultimate reality, knowledge of non-discursive contemplation within empty dharmas, knowledge contemplating signless dharmas as they are, knowledge giving rise to the practice of aspiration within wishless dharmas, knowledge giving rise to application where there is no application, knowledge giving rise to application where there is no application, knowledge entering realization of the purport through single contemplation,

knowledge entering realization by contemplating the absence of sentient beings, knowledge entering realization by contemplating the absence of self in dharmas, knowledge entering one-pointedly where there is no living being, knowledge contemplating ultimate meaning where there is no person, unobstructed knowledge contemplating the past, boundless knowledge contemplating the future, knowledge of all places contemplating the present, knowledge contemplating the dharmas of the skandhas as magical illusions, knowledge contemplating the dharmas of the dhatus as venomous snakes, knowledge contemplating the dharmas of the ayatanas as space, knowledge contemplating internal dharmas as quiescent, knowledge contemplating external dharmas as without activity,

knowledge contemplating all objects as nonexistent, knowledge contemplating the foundations of mindfulness as abidance, knowledge contemplating the paths to the various destinies as accordant activity, knowledge contemplating dependent origination through direct vision, knowledge contemplating and penetrating the dharmas of the truths, knowledge contemplating all suffering as unarisen, knowledge contemplating every origin without application, knowledge contemplating every cessation as free from characteristics, knowledge contemplating every path as deliverance, analytical knowledge contemplating all dharmas, knowledge contemplating and entering realization of the faculties, unconquerable knowledge contemplating the powers, knowledge contemplating shamatha as a basis of reliance,

illuminating knowledge contemplating vipashyana, knowledge contemplating magical phenomena as false accumulations, knowledge contemplating mirages as delusive confusion, knowledge contemplating dreams as false visions, knowledge contemplating echoes as conjunctions of conditions, knowledge contemplating reflections as unmoving, knowledge contemplating differentiated characteristics as one characteristic, knowledge contemplating bonds as freedom from bondage, knowledge contemplating continuities as devoid of continuity, knowledge contemplating the wisdom of shravakas as entry in accordance with hearing, knowledge contemplating the wisdom of pratyekabuddhas as entry into a single object through vast dependent arising,

and knowledge contemplating the Buddha’s Mahayana as capable of accumulating all provisions of roots of virtue.

All such contemplative knowledge is called a great bodhisattva’s unobstructed understanding of meaning.

– Again, Shariputra! A great bodhisattva also possesses unobstructed understanding of meaning. It is the meaning that leads toward the purport, for it is that upon which the natures of all dharmas depend. Why? Because all dharmas are empty, the meaning of the nature of emptiness is called meaning. Because all dharmas are signless, the meaning of signlessness is called meaning. Because all dharmas are wishless, the meaning of wishlessness is called meaning. Because all dharmas are utterly removed, the meaning of utter removal is called meaning. Because all dharmas are without sentient being, living being, or person, the meaning of the absence of sentient being, living being, and person is called meaning.

A great bodhisattva’s accordant entry into such characteristics of meaning is called unobstructed understanding of meaning.

– Shariputra! If a bodhisattva expounds meaning in this way, know that he expounds the Dharma of non-abiding and the inexhaustible Dharma; that he clearly expounds everything that can be expressed; and that he expounds meanings understood by those possessing the unobstructed understanding of omniscience. Know that such a bodhisattva receives the approval and rejoicing of the Buddhas, the Blessed Ones. Know that this knowledge is true wisdom, real wisdom, non-differentiating wisdom, and unobstructed wisdom.

A great bodhisattva’s understanding in this way is called unobstructed understanding of meaning.

– Again, Shariputra! What is a great bodhisattva’s unobstructed understanding of Dharma?

– Shariputra! Through practicing prajnaparamita, a great bodhisattva attains unobstructed understanding of Dharma. It is the knowledge of accordant entry into all dharmas. What is called knowledge of accordant entry? It is entry into realization among all dharmas. Which dharmas? Wholesome and unwholesome, blameworthy and blameless, with outflows and without outflows, worldly and supramundane, conditioned and unconditioned, defiled and pure, samsara and nirvana. Within these dharmas, one can accordingly enter realization of the equality of the Dharma-nature and the equality of bodhi. The nature of such knowledge is called unobstructed understanding of Dharma.

– Again, Shariputra! Unobstructed understanding of Dharma means that by means of this unobstructed understanding of Dharma, a great bodhisattva’s mental knowledge enters the conduct of craving as follows: he enters realization of provisionally established conduct of craving, skillful conduct of craving, firmly fixed conduct of craving, slight conduct of craving, misplaced conduct of craving, acquisitive conduct of craving, conduct of craving from past lives, conduct of craving with boundlessly diverse characteristics, and conduct of craving produced by present conditions. He enters realization of all these characteristics of craving’s activity.

– Again, Shariputra! A great bodhisattva clearly knows the characteristics of craving among sentient beings: some beings have inward craving but not outward craving; some have outward craving but not inward craving; and some have both inward and outward craving.

– Again, Shariputra! Some beings crave forms but not sounds; some crave sounds but not forms; and some crave both forms and sounds.

Some beings crave forms but not odors; some crave odors but not forms; and some crave both forms and odors.

Some beings crave forms but not tastes; some crave tastes but not forms; and some crave both forms and tastes.

Some beings crave forms but not tangibles; some crave tangibles but not forms; and some crave both forms and tangibles.

Again, Shariputra! Some beings crave sounds but not odors; some crave odors but not sounds; and some crave both sounds and odors.

Some beings crave sounds but not tastes; some crave tastes but not sounds; and some crave both sounds and tastes.

Some beings crave sounds but not tangibles; some crave tangibles but not sounds; and some crave both sounds and tangibles.

– Again, Shariputra! Some beings crave odors but not tastes; some crave tastes but not odors; and some crave both odors and tastes.

Some beings crave odors but not tangibles; some crave tangibles but not odors; and some crave both odors and tangibles.

– Again, Shariputra! Some beings crave tastes but not tangibles; some crave tangibles but not tastes; and some crave both tastes and tangibles.

– Again, Shariputra! Some beings crave forms and sounds but not odors; some crave odors but not forms and sounds; and some crave forms, sounds, and odors.

Some beings crave forms and sounds but not tastes; some crave tastes but not forms and sounds; and some crave forms, sounds, and tastes.

Some beings crave forms and sounds but not tangibles; some crave tangibles but not forms and sounds; and some crave forms, sounds, and tangibles.

– Again, Shariputra! Some beings crave sounds and odors but not tastes; some crave tastes but not sounds and odors; and some crave sounds, odors, and tastes.

Some beings crave sounds and odors but not tangibles; some crave tangibles but not sounds and odors; and some crave sounds, odors, and tangibles.

– Again, Shariputra! Some beings crave odors and tastes but not tangibles; some crave tangibles but not odors and tastes; and some crave odors, tastes, and tangibles.

– Again, Shariputra! Some beings crave forms, sounds, and odors but not tastes; some crave tastes but not forms, sounds, and odors; and some crave forms, sounds, odors, and tastes.

Some beings crave forms, sounds, and odors but not tangibles; some crave tangibles but not forms, sounds, and odors; and some crave forms, sounds, odors, and tangibles.

– Again, Shariputra! Some beings crave sounds, odors, and tastes but not tangibles; some crave tangibles but not forms, sounds, odors, and tastes; and some crave sounds, odors, tastes, and tangibles.

– Again, Shariputra! Some beings crave forms, sounds, odors, and tastes but not tangibles; some crave tangibles but not forms, sounds, odors, and tastes; and some crave forms, sounds, odors, tastes, and tangibles.

– Shariputra! These immeasurable beings each give rise to immeasurable characteristics of craving that enter into conduct governed by craving. By entering realization through unobstructed understanding of Dharma, a great bodhisattva enters into the twenty-one thousand modes of conduct governed by craving, twenty-one thousand modes governed by anger, twenty-one thousand modes governed by delusion, and twenty-one thousand modes governed by afflictions in equal proportions among beings.

– Shariputra! Because a great bodhisattva enters realization of these eighty-four thousand gateways of conduct governed by afflictions, know that he fully accomplishes vast-minded knowledge, knowledge of teaching in accordance with conduct, knowledge of teaching without increase or decrease, knowledge of teaching at the proper time, knowledge of differences in faculties and capacities, and knowledge of establishing words and teaching without falsehood.

– Shariputra! Because a great bodhisattva possesses such excellent forms of knowledge, this is called a great bodhisattva’s unobstructed understanding of Dharma.

– Again, Shariputra! What is a great bodhisattva’s unobstructed understanding of language?

– Shariputra! Through practicing prajnaparamita, a great bodhisattva fully possesses unobstructed understanding of language. It is the knowledge that enters realization of all forms of speech.

Having attained this knowledge, he clearly understands the languages of devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans. Even whatever words, sounds, and speech are used by all sentient beings throughout the five destinies, a great bodhisattva enters realization of them all through this knowledge. He can also use those words and sounds to teach the Dharma in accordance with sentient beings. This is called a bodhisattva’s unobstructed understanding of language.

– Again, Shariputra! Great bodhisattvas skillfully understand that a given expression should reveal a given dharma, that a given expression should distinguish a given dharma accordingly, and that a given expression should use particular letters to contain a given dharma.

Through this knowledge, a great bodhisattva understands single terms, compound terms, and multiple terms. He also understands feminine terms, masculine terms, and terms that are neither masculine nor feminine. He further understands concise and extensive terms, pleasing and unpleasing terms. He further understands past, future, and present terms. He also understands how a single letter adds meaning to characteristics such as these.

Understanding this is called a great bodhisattva’s unobstructed understanding of language.

– Again, Shariputra! The speech uttered by great bodhisattvas is formed through the convergence of immeasurable merits. Why? Because the speech uttered by a great bodhisattva is not feeble. That speech is exceedingly well ordered, neither tedious nor hurried; its words are exceedingly clear, its wording and meaning complete; it accords beautifully with the minds of the assembly; through many wondrous modes it elucidates profound mysteries; it is adorned with conventional and ultimate meaning; it proceeds from the unobstructed penetration of the knowledge and vision of his own mind; it is approved by the Buddhas and delights beings.

Possessing these qualities in full is called a great bodhisattva’s unobstructed understanding of language.

– Again, Shariputra! What is called a great bodhisattva’s unobstructed understanding of eloquence?

– Shariputra! Through practicing prajnaparamita, a great bodhisattva attains unobstructed eloquence in speech; unhindered eloquence in explanations and predictions; uninterrupted eloquence in proclamation; swift, rapid, and immediate eloquence; eloquence that no one can shake; eloquence that neither stumbles nor falters; eloquence that answers according to the question; eloquence that neither fears nor retreats; non-contradictory eloquence; non-contentious eloquence; eloquence in pleasing Dharma; eloquence abiding in the power of patience; exceedingly profound and wondrous eloquence; eloquence concerning manifold distinctions; manifold wondrous eloquence; eloquence concerning conventional and ultimate meaning; eloquence that establishes all practices of generosity, morality, patience, diligence, meditative concentration, and prajna; eloquence that establishes all foundations of mindfulness, right efforts, bases of supernormal power, faculties, powers, factors of awakening, the right path, shamatha, and vipashyana; eloquence that establishes all meditative concentrations, liberations, samadhis, and samapattis; eloquence of vast knowledge; eloquence concerning the vehicles of all noble ones; eloquence concerning the mental conduct of all beings; speech that is not stammering; speech that is not choked or obstructed; speech that is not glib or rapid; speech that is not coarse or harsh; speech in an affectionate and gracious tone; speech in a pure tone; speech in a pervasive tone; speech free from attachment; instructive speech; speech of great mastery; wondrously concordant speech; unrestricted speech; speech in a beautiful tone; speech in a soft and smooth tone; speech that gives no cause for reproach; and speech praised by the noble ones.

– Shariputra! With all these kinds of eloquence, a great bodhisattva proclaims universally throughout the immeasurable and boundless Buddha lands of the ten directions. The sounds uttered by a great bodhisattva surpass all speech with the Brahma voice. Those sounds are lucid and pure and receive the approval of the Buddhas. Fully possessing eloquence and having compassion for sentient beings, the great bodhisattva uses those sounds to extensively proclaim the wondrous true Dharma, enabling beings to escape samsara and bring all suffering to a complete end. This is called a great bodhisattva’s unobstructed eloquence.

– Shariputra! The foregoing is called skillfulness in unobstructed understanding. By means of this skillfulness in unobstructed understanding, a great bodhisattva practicing prajnaparamita diligently cultivates skillfulness in unobstructed understanding.