大乘理趣六波羅蜜多經

Chapter Nine: The Perfection of Meditative Concentration

(continued)

The Buddha said to Maitreya:

“Great bodhisattvas who cultivate the perfection of meditative concentration must cultivate immeasurable great compassion, for great compassion is foremost among the qualities that lead all wholesome actions. Just as, with respect to the faculty of life, inhalation and exhalation are paramount; and among the seven treasures of a Wheel-Turning King, the Wheel-Treasure is paramount; so among the myriad practices of the Mahayana, great compassion is paramount. It is like an elder who has an only child: the parents love that child deeply, to the very marrow of their bones. A bodhisattva’s great compassion is likewise, loving all sentient beings as an only child.

“What is called great compassion? ‘Great’ is called Ma Ha.

“Ma means ‘self.’ Because the self employs great compassion to bring benefit and happiness to sentient beings, it is called great compassion.

“Ha means ‘nature.’ Because the intrinsic nature of great compassion is able to rescue sentient beings without being taught or instructed by another, it is called great compassion.

“It is also called Sạ phạ. Sạ phạ means ‘that which belongs to my portion.’ Because I must rescue and protect all sentient beings, it is called great compassion. Ca means safeguarding and protecting, not allowing others to cause them harm; therefore, it is called great compassion. Great compassion can serve as the skillful means for perfecting all the qualities conducive to enlightenment. Great compassion enables one to awaken by oneself; without relying upon a teacher’s instruction, spontaneous wisdom arises. Great compassion can dispel sorrow and distress, acting in accord with circumstances to benefit sentient beings.

“Maitreya, this mind of great compassion has fifty kinds:

1. It is free from flattery.

2. Body and speech correspond with one another.

3. It is free from falsehood.

4. It is always truthful.

5. It does not regress.

6. It clearly understands intrinsic nature.

7. It is free from deceit.

8. Its intrinsic nature is pure.

9. Its conduct is upright.

10. Its nature is always sincere.

11. It seeks the body of a Buddha.

12. It seeks the lifespan of a Buddha.

13. It commits no faults.

14. It protects sentient beings.

15. It liberates sentient beings without limit.

16. It is equal to empty space.

17. It does not forsake poor and suffering beings.

18. It eradicates all suffering.

19. Its intrinsic nature is unmoving, and it bears the burdens of all beings.

20. It practices pure conduct, deceiving neither oneself nor others.

21. It personally benefits wholesome actions.

22. It brings peace and happiness to all sentient beings.

23. It is never weary.

24. It removes heavy burdens and reveals the ultimate meaning.

25. It steadfastly practices generosity, patience, and diligence.

26. It patiently endures contempt from those of inferior character.

27. It harbors no former resentment.

28. It acts as an unsurpassed physician.

29. It uses the wisdom of the Mahayana to teach those of the Lesser Vehicle, regarding them impartially and without duality.

30. It skillfully conceals its own virtues and praises the goodness of others.

31. It is equal to the true, undefiled bliss of the Dharma.

32. It can relinquish what it cherishes without regret or stinginess.

33. For the sake of sentient beings, it feels no remorse.

34. It skillfully preserves the pure precepts and always rescues those who have broken the precepts.

35. It bears suffering so that sentient beings may attain happiness.

36. It brings sentient beings to maturity and establishes them in the Dharma body.

37. It relinquishes the limbs of its body, joint by joint, without cherishing body or life.

38. It delights in cultivating merit without seeking reward.

39. It can tame sentient beings so that they cultivate meditative concentration.

40. It clearly understands that the three realms are empty and forms no attachments.

41. It accumulates roots of goodness and remains far removed from what is unwholesome.

42. It fulfills the wishes of all sentient beings.

43. It does not abandon its original vows and abides in the unconditioned.

44. It relinquishes conditioned dharmas.

45. It teaches miserly and covetous sentient beings to practice relinquishment.

46. It can enable sentient beings to dwell within the realm of the Buddhas.

47. It leads sentient beings prone to anger to practice patience.

48. It leads indolent sentient beings to practice diligence.

49. It leads distracted sentient beings to practice meditative concentration.

50. It leads ignorant sentient beings to possess wisdom.

The Buddha said to Maitreya:

“In this way, great compassion brings all the roots of goodness of oneself and others to fulfillment. This is immeasurable great compassion.

“Maitreya, how should great bodhisattvas who cultivate the perfection of meditative concentration practice in order to attain immeasurable great joy? They should recollect, delight in, and revere all the Buddha-Dharma; not pursue samsara; not impair the mind of joy; eliminate all wrong views; remain far removed from the five hindrances of sensual desire; enable sentient beings to abide in nirvana; constantly seek the thirty-two excellent marks and eighty minor characteristics of the Tathagata; hear the true Dharma that accords with the truth of ultimate meaning; and always delight in cultivation in order to reach the further shore of nirvana.

When all these are completely perfected, joy arises in the mind. It is like a worldly New Year’s celebration, when all relatives and friends gather together, enjoy the pleasures of the five desires, and delight in their festivities. A bodhisattva is likewise.

When manifesting transformations through supernormal powers, the bodhisattva abides therein and causes all the eight classes of beings, including dragons and spirits, as well as the fourfold assembly, to gather within morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, their hearts filled with delight. This is great joy.

“This great joy bears no intention to harm sentient beings and diligently seeks the Buddha’s subtle and wondrous Dharma. Whether one has already attained it or not, one never abandons it. One always correctly understands the Mahayana Dharma, does not grasp the teachings of the Two Vehicles, relinquishes the disposition of stinginess and covetousness, and increases the practice of generosity. Upon seeing someone come to make a request, one gives with a joyful mind.

“Toward those who uphold the precepts, one should have pure faith.

“Upon seeing those who break the precepts, one should feel compassion for them. One should preserve one’s own precepts in complete purity, thereby becoming free from fear of the three evil destinies and proceeding toward the Dharma body. If reviled by anyone, one should patiently accept it.

“One should revere and honor an exemplary teacher and diligently practice according to the teacher’s instructions.

“Toward sentient beings, one should speak gently and smile, without scowling or knitting one’s brows. One’s first intention should be to inquire after their well-being. One should abide in tranquil concentration, remain free from flattery, falsehood, coarseness, and crookedness, always praise the goodness of others, never speak of their faults, delight in living harmoniously with everyone, practice the six principles of harmonious respect, honor great Dharma teachers, reveal nirvana, and disclose the characteristic of ultimate reality.

“One should regard venerable elders as one’s parents, regard all sentient beings as an only child, and honor one’s preceptor as the Buddha.

“One should regard practitioners as guides leading one into the ocean, the paramitas as priceless jewels, and those who expound the Dharma as wish-fulfilling jewels, and one should roam freely through the forest of the undefiled Dharma.

“One should rejoice in anyone who instructs and admonishes one. Hearing one’s faults spoken of should be like a physician pointing out one’s illness, and hearing the true Dharma should be like obtaining medicine for that illness. This is called joy.

“Clearly understanding suffering, impermanence, non-self, and impurity, while according with the permanence, bliss, self, and purity of nirvana as one characteristic and one flavor, is called joy. The essential nature of great joy is true and sublime. Its nature neither arises nor ceases, neither sinks nor rises, neither goes nor comes, and always remains single-minded. This is called true joy.

“Great joy: upon hearing goodness spoken of, body and mind delight in it and abide unmoving, like Mount Sumeru.

“Great joy: lucidly understanding cause and effect without error.

“Great joy: like the earth, serving as a foundation and remaining unmoved.

“Great joy: like a person of majestic virtue whom no one can oppose.

“Great joy: like the truth of ultimate meaning, which cannot be destroyed.

“Great joy: like the perfectly complete virtues of the Buddha, Dharma, and Sangha, seeking them without weariness.

“Maitreya, you should know that this is called immeasurable great joy.

“Maitreya, how should great bodhisattvas who cultivate the perfection of meditative concentration cultivate immeasurable great equanimity?

“In general, the immeasurable equanimity cultivated by great bodhisattvas is of three kinds:

1. Relinquishing the afflictions.

2. Relinquishing possessive safeguarding of oneself and others.

3. Relinquishing what is timely and what is untimely.”

What is equanimity toward afflictions? It means that when treated with reverence, one does not become arrogant; when treated with contempt, one does not become weak; when gaining benefit, one does not rejoice; when losing benefit, one does not grieve; when reviled, one does not become angry; when praised, one does not rejoice; when exalted, one does not become elated; and when hearing disparagement, one does not become resentful.

When encountering suffering and adversity, one contemplates non-self and should remain joyful. In all circumstances, one constantly contemplates impermanence and does not become attached to pleasing objects. If subjected to hostility, one does not become angry.

One maintains an impartial mind toward enemies and intimates alike, and toward those who observe the precepts and those who violate them. With regard to good and evil, affection and aversion, one sees no dual characteristics. The same applies when hearing words that are good or evil, right or wrong.

One regards all sentient beings with an impartial mind. One neither covets nor begrudges one's life, body, wealth, or gain. This is called great equanimity toward afflictions.

What is equanimity that safeguards oneself and others? It means that even if someone were to come and cut the great bodhisattva's flesh into pieces, the bodhisattva would not only remain free from anger, but neither body nor speech would undergo any change. This is called equanimity.

Khất-xoa-đa bears the meanings of duality and wound. It is as though the eye and form were two people who came before the bodhisattva: one strikes and inflicts a wound, while the other massages and soothes. Yet the bodhisattva contemplates these two acts with an impartial mind and sees no duality between them. When the bodhisattva contemplates the wound according to the ultimate truth, who is the person who strikes and inflicts the wound, and who is the person who massages and soothes? The bodhisattva sees neither harm nor benefit, neither this nor that, and harms neither oneself nor others. This is called equanimity.

The twofold meanings of the eye faculty and the object of form are likewise. The same applies to the ear faculty and sounds, the nose faculty and odors, the tongue faculty and flavors, the body faculty and objects of touch, and the mind faculty and dharmas. All are equally quiescent and impartial in this way.

According to the ultimate truth, neither those who slander nor those who praise can injure or harm my six faculties; therefore, this is called equanimity. Even if others were to harm one, one would not harm them in return. This is called equanimity.

Safeguarding oneself and others and allowing no injury is called equanimity.

Regarding benefit and non-benefit alike, one always remains single-minded and does not harm oneself or others. This is called equanimity.

Constantly examining oneself, accommodating the minds of others, and remaining far removed from quarrels and litigation is called equanimity.

Carefully observing until there is no longer any contention over right and wrong is called equanimity.

Equanimity such as this is called equanimity that safeguards oneself and others.

What is called equanimity at the proper time and at an improper time? If sentient beings do not accept instruction and one says that they are not vessels for the Dharma, the bodhisattva should not become angry. This is called equanimity at an improper time.

When sravakas contemplate the Four Noble Truths, attain patience with respect to the Dharma of suffering, and advance toward the fruit of arhatship, the bodhisattva does not obstruct them. This is called equanimity at an improper time.

When practicing generosity, one suspends the observance of moral discipline; when purely observing moral discipline, one suspends generosity. The same applies to patience, diligence, meditation, and wisdom. This is called equanimity at an improper time.

Whatever task needs to be accomplished, one resolves to do it, applying courageous diligence without ever growing weary, resting, retreating, or shrinking from hardship, and stopping only when the task has been completed. This is equanimity at the proper time.

Such are equanimity at the proper time and equanimity at an improper time.

Cultivating loving-kindness, compassion, sympathetic joy, and equanimity in this way is called only meditation; it is not called a paramita.

At that time, Maitreya addressed the Buddha:

“Blessed One! In this way, by taking the cultivation of meditation as the cause, one can fully attain wisdom and supernormal powers. What are wisdom and supernormal powers?”

The Blessed One said to Maitreya:

“Good man! To perceive exceedingly subtle forms through the power of supernormal faculties is called supernormal power.

“To know through the purified Dharma-eye that the nature of form is empty, without becoming attached to it, is called wisdom.

“Furthermore, to hear the exceedingly subtle sounds of the world is called supernormal power.

“To understand clearly that all such sounds are beyond verbal expression and free from all analogies is called wisdom.

“To be able to know the mental activities of sentient beings is supernormal power.

“To understand clearly the deluded minds and non-minds of sentient beings is called wisdom.

“To recollect and know everything in the past and future is called supernormal power.

“To understand clearly that Buddha realms are empty is wisdom.

“To understand clearly the distinct natures of beings' faculties is supernormal power.

“To understand clearly that the ultimate truth is emptiness is called wisdom.

“To know all dharmas is supernormal power.

“To understand clearly that conventional reality is like an illusion is wisdom.

“The power to surpass Sakra, Brahma, and the Four Heavenly Kings is supernormal power.

“To surpass sravakas and pratyekabuddhas is wisdom.

“Maitreya, you should know! This is called the inconceivable fruition of supernormal powers attained by a great bodhisattva through the cultivation of meditation.

“Maitreya! All sentient beings are constantly troubled by immeasurable afflictions. After attaining true samadhi, a great bodhisattva manifests various gateways of samadhi in accordance with the particular afflictions of sentient beings, thereby guiding them to liberation. The great bodhisattva applies ever greater diligence and abides in that samadhi so that sentient beings may abide in the Dharma of equality in this way: equality of mind, equality of conduct, and equality of correspondence. Generosity, moral discipline, patience, diligence, meditation, and wisdom are all equal; that is, all dharmas are entirely equal. This is called the Samadhi of the Dharma-Nature.

“Maitreya! This samadhi of equality is the equality of bodhi. The equality of bodhi is the equality of all sentient beings. The equality of all sentient beings is the equality of all dharmas. Having attained the equality of dharmas in this way is called abiding in true samadhi.

“Maitreya! The equality of bodhi is the equality of space. The equality of space is the equality of all sentient beings. The equality of all sentient beings is the equality of all dharmas. Attaining the equality of all dharmas in this way is called abiding in true samadhi.

“Maitreya! The nature of the entire world is equal; this is the equality of the pure nature. The equality of the pure nature is the equality of all sentient beings. The equality of the nature of sentient beings is the equality of all dharmas. Attaining the equality of all dharmas is called abiding in true samadhi.

“Maitreya! If one's own mind is equal, one thereby knows that the minds of sentient beings are equal. This is called abiding in true samadhi.

“Maitreya! Whether sentient beings benefit or harm my body, my mind toward sentient beings is like the great earth—impartial and unmoving toward all. Why is this? It is because I abide in the equal nature of this samadhi. Because one abides in samadhi, one utters no distracted speech or heedless words of this kind. One penetrates all dharmas, clearly understands the ultimate truth, knows the appropriate time and circumstances, and speaks accordingly, without being swayed by the eight worldly winds. Although the bodhisattva abides in the equality of the Dharma-nature in this way, the bodhisattva does not relinquish samadhi or depart from the world, but attains unhindered mastery. This is called a great bodhisattva's Paramita of Meditation endowed with wisdom and skillful means.

“Maitreya! How does a great bodhisattva cultivate supramundane wisdom and skillful means? When cultivating meditation, the bodhisattva gives rise to loving-kindness and compassion for all sentient beings; this is called skillful means. Contemplating all dharmas as quiescent and extinguished is wisdom.

“When cultivating meditation, taking refuge in the Buddha is skillful means; clearly understanding non-grasping is wisdom.

“Seeking all dharmas is skillful means; clearly understanding that the nature of all dharmas is empty is wisdom.

“Contemplating the Buddha's physical form is skillful means; contemplating the Buddha's body as empty is called wisdom.”

Contemplating the Buddha’s Brahma voice is skillful means; clearly understanding that there is no verbal expression is wisdom.

Engaging in right contemplation is skillful means; seeing that contemplation itself is also empty is wisdom. Delivering sentient beings is skillful means; clearly knowing that sentient beings are empty is called wisdom.

Knowing the faculties of sentient beings is skillful means; knowing that the nature of those faculties is also empty is wisdom.

Contemplating the Buddha’s pure land is skillful means; clearly knowing that the Buddha-land is empty is called wisdom.

Attaining bodhi is skillful means; clearly knowing that bodhi is originally quiescent is wisdom.

Requesting the turning of the Dharma wheel is skillful means; knowing that the Dharma bears no characteristic of turning is wisdom.

Contemplating the seven factors of awakening is skillful means; clearly knowing them to be true intrinsic awakening is wisdom.

When great bodhisattvas cultivate the Perfection of Meditation in accordance with this teaching, no devas or maras can harm them, and they will attain unsurpassed bodhi.

When the Blessed One taught this Perfection of Meditation, thirty-two thousand bodhisattvas in the assembly realized the Sun-Lamp Samadhi. This Sun-Lamp Samadhi is also called the One Adornment Samadhi.

What is the Sun-Lamp Samadhi? Just as, when the sun rises, it outshines all the light of lamps, torches, stars, and the moon, so too does a bodhisattva who attains this samadhi outshine the radiant wisdom of stream-enterers and those beyond training among the shravakas, pratyekabuddhas, and other sentient beings. Therefore, it is called the Sun-Lamp Samadhi.

Why is it called the One Adornment Samadhi? “One” means non-arising, and non-arising means the emptiness of dharmas. “One” also means being present everywhere, just as sesame oil pervades sesame seeds. The dharma of non-arising is likewise: its essence pervades everything. Therefore, it is called the One Adornment Samadhi.

This One Adornment Samadhi is also called the One Increase Samadhi. “One” is the syllable A. A is the dharmadhatu, meaning that the sutras cause the dharmadhatu to become manifest. Once the dharmadhatu becomes manifest, all supernormal powers within the dharmadhatu increase and appear in radiant clarity. Therefore, it is called the One Increase Samadhi.

This One Increase Samadhi is also called the One Dharmadhatu Samadhi. “One” is the dharmadhatu, and the dharmadhatu is entirely empty. Through the power of meditative concentration, that emptiness becomes manifest. This is called the One Dharmadhatu Adornment Samadhi.

This One Dharmadhatu Samadhi is also called the One Emptiness Samadhi. “One” is like space. All things arise and grow within space. When a bodhisattva realizes true emptiness, such dharmas as faith and the rest all increase. Therefore, it is called the One Emptiness Samadhi.

Maitreya, a great bodhisattva who abides in the Perfection of Meditation can enter hundreds of thousands of kotis of nayutas of samadhis. I shall now tell you some of their names. They are: Lightning-Radiance Samadhi, Moonlight Samadhi, Excellent Increase Samadhi, Vairocana Samadhi, Increase of the Inconceivable Samadhi, Illumination of Suchness Samadhi, Stainless Samadhi, Ocean of Virtue Samadhi, Ability to Turn All Dharma Wheels Freely Samadhi, Fulfillment of the Precepts Samadhi, Sorrowless Samadhi, Steadfast Samadhi, Sumeru Samadhi, Dharma Torch Samadhi, Dharma Courage Samadhi, Freedom in the Wisdom That Turns the Dharma Samadhi, Dispersion of Accumulated Dharmas Samadhi, Retention of All Dharmas Samadhi, Retention of Wholesome Dharmas Samadhi, Knowledge of Others’ Minds Samadhi,

Adornment of the Jeweled Banner Samadhi, Extinction of Afflictions Samadhi, Destruction of the Four Maras Samadhi, Arousal of the Ten Powers Samadhi, Non-Attachment Samadhi, Severance of Bonds and Attachments Samadhi, Lamp-Hand Samadhi, Renowned for Learning and Wisdom Samadhi, Upholding the Earth Samadhi, Establishing the Mind Samadhi, Sumeru Lamp Samadhi, Subjugation of Enemies Samadhi, Torch of Wisdom Samadhi, Generation of Wisdom Samadhi, Instruction Samadhi, Freedom in Turning the Sorrowless Dharma Gate Samadhi, Making the Mind Capable Samadhi, Knowledge of Sublime Excellence and Goodness Samadhi, Sound That Shakes the Sun and Moon Samadhi, Nothing Practiced Samadhi, Destruction of Mara Samadhi, Absence of Diverse Conceptions Samadhi, Excellent Taming of the Mind Samadhi,

Shakya Lion Samadhi, Recollection of the Buddha Samadhi, Recollection of the Dharma Samadhi, Recollection of the Sangha Samadhi, Non-Retrogression Samadhi, Fearlessness Samadhi, Supreme Non-Self Samadhi, Resembling the Sphere of Emptiness Samadhi, Constant Awakening Samadhi, Removal of the Conditions of Affliction Samadhi, Like Space Samadhi, Entry into Efficacious Power Samadhi, Awakening through Mindfulness and Wisdom Samadhi, Inexhaustible Eloquence Samadhi, Voice of Great Compassion Samadhi, Manifestation of Ultimate Truth Samadhi, Indestructibility Samadhi, Excellent Conduct Samadhi, Rejoicing of Sentient Beings Samadhi, Knowledge of Aspirations Samadhi, Arising and Experiencing Joy Samadhi, Supreme Loving-Kindness Samadhi, Purity of Nature Samadhi, Great Compassion Samadhi,

Great Goodness Samadhi, Attachment to Nothing Relinquished Samadhi, Dharma and Meaning Samadhi, Compassion of Dharma Samadhi, Torch of Wisdom Samadhi, Ocean of Wisdom Samadhi, Imperturbability Samadhi, Excellent Taming of the Body Samadhi, Freedom in the Wisdom of Liberation Samadhi, Vajra Banner Samadhi, Supreme Lotus Bodhimanda Samadhi, Transcendence of Worldly Dharmas Samadhi, Supreme Wisdom Samadhi, Contemplative Practice of the Buddha Samadhi, Majestic Radiance Samadhi, Majestic Flame Samadhi, Bestowal of Liberating Wisdom Samadhi, Adornment of the Buddha’s Body Samadhi, Universal Vision through Radiance Samadhi, Universal Purification of Lands Samadhi, Entry into the Nature of Sentient Beings Samadhi, Fulfillment of All Vows Samadhi, Following the Path to Bodhi Samadhi,

Adornment with the Paramitas Samadhi, Jeweled Topknot Samadhi, Flower of Awakening Samadhi, Fruit of Liberation Samadhi, Sound of Amrita Samadhi, Unimpeded Samadhi, Swift-Wind Practice Samadhi, Jeweled Radiance Samadhi, Flowing Ocean of Riches Samadhi, Vajra Peak Samadhi, Great Supernormal Powers Samadhi, Arising of Meaning Samadhi, Vision of Boundless Buddhas Samadhi, Recollection and Retention of All That Is Heard Samadhi, Bestowal of Instantaneous Wisdom Samadhi, Pure and Boundless Merit Samadhi....

There are immeasurable kotis of samadhis such as these. If great bodhisattvas attain these samadhis, this is called the Perfection of Meditation.

When the Buddha, the Blessed One, taught this Perfection of Meditation, seventy-eight nayutas of devas and humans in the assembly aroused the aspiration for unsurpassed bodhi, and thirty-two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas.

Chapter 10: The Perfection of Wisdom

(Part 1)

Seated upon a lion throne adorned with many kinds of precious mani jewels, the Buddha, the Blessed One, manifested various marks and was surrounded by an assembly of great bodhisattvas.

The great bodhisattva Maitreya rose from his seat, bared his right shoulder, knelt, joined his palms reverently, and addressed the Buddha:

“O Great Sage, Blessed One, for the benefit and happiness of the bodhisattvas, you have taught the Perfection of Meditation. I now humbly beseech you to teach the Perfection of Wisdom for the sake of the bodhisattvas. How many kinds of this Perfection of Wisdom are there? How should it be cultivated in order to attain it? I humbly beseech you to distinguish and explain it.”

The Blessed One said:

“Good man, listen clearly and reflect carefully. I shall distinguish and explain this for you. A bodhisattva’s cultivation of the Perfection of Giving through the Perfection of Meditative Concentration all arises from the Perfection of Wisdom, for it is their foundation and the mother that gives birth to all the perfections.

It is like the five faculties—the eye and so forth—which apprehend the five sense objects and give rise to consciousness. Each of them has its function, yet every one of them has mind-consciousness as its foundation. Apart from that mind, nothing whatsoever can be done.

When a great bodhisattva cultivates the first five perfections, he always takes the Perfection of Wisdom as their mother. If he departs from the Perfection of Wisdom, he can attain nothing whatsoever. Likewise, the body of a sentient being can function only while it possesses the life faculty.

When the life faculty ceases, the body can no longer do anything. The cultivation of the perfections is the same: without wisdom, it is likewise incapable of functioning. It is like a kingdom without a wise minister: all under heaven falls into disorder, and the people know no peace or happiness.

So too, in the royal domain of the Dharma, if there is no king of wisdom, the cultivation of Giving through the Perfection of Meditative Concentration cannot be accomplished, and liberation in nirvana can never be attained. It is also like a merchant leader who enters the ocean to gather jewels: he must find a navigator before he can reach the place of jewels and take whatever he wishes. A bodhisattva is the same.

In the ocean of birth and death, he takes the five perfections as a vessel bearing the jewels of merit, but must rely upon the navigator—the unsurpassed Perfection of Wisdom—to reach the other shore.

At that time, the Blessed One spoke these verses:

“Wisdom is the root;

It brings forth and nourishes sprouts of wholesome Dharma.

The fruit of Buddhahood, great bodhi,

Arises from wisdom.

Like a person encountering suffering and peril,

The wise always offer aid;

One who cultivates yet commits evil

Is like a stone cast into the deep sea.

One whose wisdom is not genuine,

Though learned, makes false distinctions;

Such a person does not understand the meaning,

Just as a bowl cannot know flavor.

“One is called an elder

Not because of advanced age;

Though young, if one possesses wisdom,

One is truly an elder.

In this world, a virtuous person

Is upright and free from deceit;

If one cannot distinguish wrong from right,

How can one know the true from the false?

With right wisdom, one hears the wondrous Dharma;

One’s wisdom accords with principle,

And one follows the Mahayana—

Such a person possesses right wisdom.

Unattached to gain or loss,

Unmoved by sorrow or joy,

Abiding steadfastly like Mount Sumeru—

Such a person possesses right wisdom.

Not delighted when shown reverence,

Not angered when scorned or reviled,

With wisdom like the great ocean—

Such a person possesses right wisdom.

“One does not speak of others’ faults

Nor praise one’s own virtues;

Wisdom illumines the absence of self and other,

And one is praised by all.

Courageous and ever diligent,

One remains far removed from all characteristics

And eradicates the mind of self-conceit—

Such a person possesses right wisdom.

Always contemplating correctly,

One does not perceive the faults of others

And deeply believes in the fruits of good and evil—

Such a person possesses right wisdom.

Among the assembly, a wise person

Does not speak of his own merit;

If praised by others,

He is ashamed and does not accept it.

Having accomplished every virtue,

He is humble and does not regard himself as possessing them,

Like a tree heavily laden with ripe fruit,

Whose branches and leaves naturally bend downward.

Merit and wisdom bring forth wealth and honor,

Yet though wealthy, he is not arrogant.

Fools are proud and conceited;

The wise should contemplate this.

“Wisdom is a good friend;

It keeps one far from evil companions,

Cuts off all afflictions,

And naturally brings liberation.

Whoever associates with evil people

Should also keep far away from them;

Revering the virtuous and good—

Such a person possesses right wisdom.

A bodhisattva rich in wisdom and compassion,

Though harmed, still feels pity,

Like sandalwood that, when cut,

Releases a pervasive fragrance.

Not remembering the faults of others,

But always mindful of wholesome deeds,

With wisdom free from discrimination—

Such a one is foremost among humankind.

The wise are always quiescent;

When reviled, they are not distressed.

No evil can set them ablaze,

Just as warmth cannot set the great ocean aflame.

With great compassion free from discrimination,

When encountering evil, they always feel pity,

Like the sun spreading its radiance,

Not forsaking even a candala.

Though a wise person may have minor faults,

Living with him brings benefit,

As when one enters a champaka grove

And naturally becomes imbued with its fragrance.

Right wisdom makes no distinctions,

As the sky does not shine selectively;

It is also like the brilliant moon,

Dispersing all obscuring clouds.

“The wise possess abundant loving-kindness and compassion

And often rescue the poor and suffering.

Seeing a beggar, they do not despise him,

But should give rise to a joyful heart.

Like a newly growing tree

That never ceases growing day or night,

The wise delight in cultivation,

And their growth is likewise.

When the wise encounter an enemy,

They maintain compassion without forsaking it,

Like a lotus stalk that, though snapped,

Still has fibers that remain unbroken.

“Birth and death are like a poisonous tree;

Awakening is the fruit of the Dharma-body.

Birth and death are nirvana;

In their intrinsic nature, all are equal.

With pure wisdom, one practices the conduct of sages and noble ones;

With great compassion, one benefits beings,

Choosing neither enemy nor intimate

And never making distinctions.

An elder rich in wisdom,

Whose pure precepts are entirely perfected—

By associating with such a person,

The practice leading to peace and happiness is swiftly accomplished.

A person of undefiled wisdom,

Whose three kinds of karma are always pure—

One should draw near to such a person

And revere him even more than one’s parents.

Do not associate with fools,

For they corrupt the minds of good people,

Like fire burning dry wood;

One should keep away from them.

Indulging evil people,

One seeks to benefit them but is instead harmed,

Like feeding savage beasts—

No one escapes being injured.

Making offerings to a wise person,

Though the offerings are few, brings abundant merit,

Like a person who drinks amrita

And forever enjoys secure and peaceful bliss.”

The Buddha taught the great bodhisattva Maitreya:

“The Perfection of Wisdom is revealed through the true Dharma taught by good spiritual friends. Those of wrong views are enemies of wisdom. You should draw near to good spiritual friends and keep far away from evil companions. This Perfection of Wisdom not only gives rise to all wholesome dharmas; all Buddhas of the past, present, and future are also born from it. You should know that this sutra is the mother of all Buddhas.

“Maitreya, when a great bodhisattva practices giving, there are two kinds of wisdom: lesser wisdom and great wisdom. One of lesser wisdom gives in pursuit of birth among gods or humans, or the fruit of liberation of the Two Vehicles. Giving in this manner is called merely giving; it is not called the Perfection of Giving. One of great wisdom gives with a mind that apprehends nothing. Because he apprehends nothing, he accomplishes the bodhi of Buddhahood. Giving in this manner is called the Perfection of Giving. Therefore, know that the Perfection of Giving arises from wisdom.

“The Perfection of Moral Discipline likewise has two kinds: lesser wisdom and great wisdom. One of lesser wisdom observes the precepts because he fears the three evil destinies and seeks birth among gods or humans, or the fruit of liberation of the Two Vehicles. In observing the precepts in this manner, his mind is not pure, and it cannot be called the Perfection of Moral Discipline. One of great wisdom observes the precepts to bring benefit, peace, and happiness universally to all sentient beings. Without abiding in characteristics and apprehending nothing, he advances toward bodhi. Observing the precepts in this manner is called the Perfection of Moral Discipline. Therefore, know that the Perfection of Moral Discipline arises from wisdom.”

The Perfection of Patience also arises from the Perfection of Wisdom. The original wisdom of all sentient beings is like the sun obscured by ignorance, preventing the light of patience from appearing. Those who cultivate patience eliminate ignorance; noble wisdom becomes manifest, and thereby the sun of Buddhahood shines forth.

It is like a country without wise officials, where governance is unjust and the people become scattered; even if there are wise people, they too will flee and hide. Patience without wisdom is likewise. Wisdom is like a clear-sighted person who, upon seeing a venomous snake, immediately keeps far away.

Likewise, those possessing the eye of wisdom keep far away from the venomous snake of anger. Those without the eye of wisdom may have cultivated many wholesome deeds throughout immeasurable past kalpas, but because they lack the power of patience and the eye of wisdom, in a single thought the fire of anger burns and utterly destroys them all, leaving nothing whatsoever. It is like casting fire upon a heap of dry grass, which is then completely consumed.

Those who possess wisdom and the power of patience, even if wicked people come to beat and revile them, should, as bodhisattvas, employ right wisdom and patience, thereby being able to subdue them. It is like a great elephant that, once trained, charges vigorously into battle and can rout the enemy army. A great bodhisattva is likewise: abiding in signless patience, free from anger, the bodhisattva universally delivers all beings through unconditional loving-kindness.

Therefore, know that the Perfection of Patience arises from the Perfection of Wisdom.

The Perfection of Diligence also arises from the Perfection of Wisdom. Why is this? Without the Perfection of Wisdom, nothing one does can be accomplished. The boundless Dharma gates leading to the fruit of great bodhi abide in the supreme skillful means of great wisdom and are universally contemplated; chiefly, only through the power of diligence can the six perfections be brought to fulfillment. Therefore, know that the Perfection of Diligence arises entirely from the Perfection of Wisdom.

The Perfection of Meditation also arises from the Perfection of Wisdom. Why is this? Mental karma is extremely subtle and difficult to fathom.

Bodily and verbal karma are easy to eliminate, but when the deluded mind arises, it is difficult to restrain. Even a fierce fire fanned by the wind can be checked, and the waves of the sea can also be stilled, but the deluded mind is exceedingly difficult to tame, for beginningless ignorance has obscured the mind’s nature. It is like a person beset by many thoughts: when deluded thinking arises, restless craving follows, and thoughts continue to arise one after another.

Even if such a deluded person enters concentration, the mind still clings and grasps. Because that person lacks wisdom, even after hundreds of thousands of kalpas, samadhi will never be attained. It is also like a fool who deludedly clings to various views, holding either that the self is eternal or that the self is annihilated.

If such views are impure, how could samadhi become manifest? A person possessing wisdom contemplates two matters:

– First, one contemplates oneself and sees that the body is afflicted by many illnesses, and that both suffering and happiness are the results now experienced from karma created through deluded and inverted thinking in previous lives. If there were no delusion and craving, how could illness arise? The body is originally empty; it exists provisionally through illusory causes and conditions. If there were no action, who would undergo suffering?!

– Second, one further contemplates that although there is no characteristic of a self, the meritorious karma one has created is never lost. One should therefore vow that the immeasurable merits of all sentient beings throughout the Dharma realm may become entirely pure; that all may fully accomplish the six perfections and adorn their bodies with morality, concentration, and wisdom. Therefore, know that all the myriad practices take the Perfection of Wisdom as their mother. It is like the great earth, which stands supported by empty space, while empty space itself has no support. The Perfection of Wisdom is likewise. Therefore, know that wisdom is the mother of the Perfection of Meditation. Not only do the other five perfections arise from wisdom, but all merit, worldly renown, favorable results among gods and humans, and even the uncontaminated roots of virtue belonging to the supramundane path are born through wisdom. It is like the great earth standing through its reliance upon empty space.

Because all beings cling to self and characteristics, they have five fears:

1- Fear of lacking the means of livelihood: this means constantly accumulating wealth and possessions out of fear that one will have nothing on which to live.

2- Fear of the evil destinies: having committed evil karma, one fears falling into the three evil destinies.

3- Fear of death: one cherishes and clings to one’s body and life.

4- Fear of a bad reputation: one continually conceals the evil deeds one has committed, fearing that others may hear of and discover them.

5- Fear of the august assembly: whenever one must speak before an assembly, one is fearful.

A great bodhisattva, through complete contemplation with wisdom, realizes the two kinds of emptiness and is able to benefit both self and others; therefore, the bodhisattva does not fear lacking the means of livelihood.

By eliminating wrong conduct, perfectly maintaining the precepts, and being certain to attain nirvana, the bodhisattva does not fear falling into the evil destinies.

By penetrating deeply into the principle of dependent origination and clearly understanding that it is originally unborn, the bodhisattva does not fear death. Abiding in the principle of signlessness, with body and mind quiescent and without the characteristics of self and others, the bodhisattva does not fear a bad reputation.

By accomplishing the four marvelous and unobstructed eloquences, the bodhisattva is fearless before an assembly, like the lion king; therefore, this is called fearlessness before the assembly.

Maitreya! The capacities and dispositions of sentient beings differ. Those who are miserly and covetous are taught generosity; those who are angry are taught loving-kindness, compassion, and patience.

Those who are arrogant are taught humility, and those who are ignorant are enabled to attain wisdom. Nirvana is disclosed, and the immeasurable merits of the characteristic of true suchness are made manifest. All these arise from the Perfection of Wisdom.

All Buddhas and bodhisattvas, gods, dragons, and the eight classes of beings praise, honor, and revere it as they would their parents. It is like a loving mother who has only one child: she nurtures and teaches the child until the child gradually matures, hoping that the child will achieve distinction. A bodhisattva is likewise, loving sentient beings as an only child, taking the nectar of wisdom as Dharma food, the other five perfections as great, excellent medicines, and the ten powers, the four fearlessnesses, the eighteen distinctive qualities, and all sublime merits to adorn the Dharma body and attain the position of the unsurpassed Dharma King.

Maitreya! There are ten things that obstruct the lamp of wisdom. They cover it so that its light cannot appear, increase the darkness, and leave one wholly without understanding:

1- Laziness: if one cannot accomplish even worldly undertakings, how could one cultivate the sublime virtues of the supramundane path!

2- Associating with evil friends causes one to create evil karma and increases ignorance.

3- Indulging in sleep makes body and mind dull and torpid, rendering one unable to cultivate unsurpassed bodhi.

4- Upon hearing the Great Vehicle teachings, one immediately forgets them.

5- One delights in studying every worldly art and skill, failing to understand that they are like illusions and instead becoming attached to them.

6- Obscured by arrogance, even when one encounters a good spiritual friend, one does not inquire into the unsurpassed true Dharma.

7- Failing to comprehend the profound and wondrous doctrine of the Great Vehicle, one becomes arrogant and conceited, and retreats.

8- Ashamed of one’s own ignorance, one does not draw near to the wise.

9- Imitating heterodox teachings, one falsely claims to possess knowledge and vision, but flees when challenged in debate.

10- One neither believes in nor delights in the Supreme Vehicle; even if one happens to hear it, one interprets it perversely.

These ten things obstruct the Great Vehicle. Because one does not hear the true Dharma, one remains submerged in birth and death.

In opposition to these ten things, there are ten excellent practices that enable a person to awaken to and enter unsurpassed bodhi:

1/ Being diligent and energetic, one delights in cultivating meditation.

2/ Drawing near to good spiritual friends, one listens to the true Dharma.

3/ Reducing sleep, one remains constantly self-aware and vigilant.

4/ Upon hearing the Great Vehicle Dharma, one never forgets it.

5/ While engaging in worldly undertakings, one always contemplates them as illusions and does not become attached.

6/ Conceal nothing, and resolve the doubts of the assembly.

7/ Do not disparage oneself, but diligently cultivate the practice.

8/ Delight in establishing assemblies for giving.

9/ Always be humble and never deceive sentient beings.

10/ Without relying upon a teacher, enter deeply into the Buddha’s wisdom.

Through these ten matters, a great bodhisattva completely perfects the six paramitas and realizes the pure and liberated Dharma-body.

O great bodhisattva Maitreya! This Prajnaparamita is not associated with sixteen kinds of dharmas:

1- It is not associated with the twelve links of dependent origination, namely, from ignorance through aging and death.

2- It is not associated with the cessation of ignorance through the cessation of birth and death, because a great bodhisattva is free from the discriminating mind and does not apprehend dual characteristics.

3- It is not associated with the view of a self, extreme views, or any of the sixty-two views.

4- It is not associated with the eight worldly winds, namely: gain, praise, blame, pain, pleasure, decline, loss, and so forth.

5- It is not associated with secondary afflictions such as rage, resentment, and so forth.

6- It is not associated with conceit, overweening pride, and so forth.

7- It is not associated with the fundamental afflictions of greed, anger, delusion, and so forth.

8- It is not associated with the demon of afflictions, the demon of death, and so forth.

9- It is not associated with the characteristics of a self, a person, a sentient being, or a living being; with an agent or a recipient; or with karmic obstructions, retributive obstructions, or afflictive obstructions.

10- It is not associated with the deluded conceptualizations of seeing, hearing, sensing, and knowing.

11- It is not associated with the four inversions: regarding the impermanent as permanent and the permanent as impermanent; regarding suffering as pleasure and pleasure as suffering; calling what is without self a self and regarding the self as without self; regarding the impure as pure and the pure as impure. Because they arise from deluded thought, they are called inverted dharmas. Such mental activity in sentient beings leads them to the gateway of defilement.

12- It is not associated with stinginess and greed, transgression of precepts, anger, indolence, distraction, or delusion; nor is it associated with giving, observance of precepts, patience, diligence, meditative concentration, or wisdom when these are apprehended as possessing characteristics.

13- It is not associated with unwholesome dharmas, whether offenses by nature, offenses against prohibitions, contaminated dharmas, or conditioned dharmas; nor is it associated with discrimination concerning worldly or supramundane wholesome dharmas, uncontaminated dharmas, or unconditioned dharmas.

14- It is not associated with the twenty-two faculties, namely:

– It is not associated with the eyes, ears, nose, tongue, or body.

– It is not associated with pain, pleasure, sorrow, joy, or equanimity.

– It is not associated with the male faculty, female faculty, mental faculty, or life faculty.

– It is not associated with the five faculties beginning with faith, nor is it associated with the three uncontaminated faculties.

15- It is not associated with any class of sentient beings among the five destinies and three realms. Nor is it associated with discrimination between the Mahayana and the Hinayana concerning the Three Jewels of Buddha, Dharma, and Sangha.

16- It is not associated with the discriminations of mind and thought, such as discriminating ultimate truth from conventional truth, the conditioned from the unconditioned, the wise from the unwise, that which possesses consciousness from that which does not, attention from non-attention, the nature of existence from the nature of nonexistence, or characteristics from the absence of characteristics.

Maitreya, you should know! Prajnaparamita is undefiled and unattached, and it is free from all discrimination. It is equal and pure, of one characteristic and one flavor, and is not associated with any such differentiated dharmas.

O Maitreya! With skillful means, when a great bodhisattva cultivates profound Prajnaparamita, he should abide in calming and insight. His body abides in serenity, and he clearly understands that dharmas arising through causes and conditions are like illusions and magical transformations.

He accords with ultimate truth, is free from existence and nonexistence, and holds neither permanence nor annihilation; everything accords with cause and effect. Free from the characteristics of self and person, he is truly unmoving and never abandons proper deportment. He abides in the three gates of liberation but does not cling to having attained realization.

Neither moving nor still, this is the meditation of the Tathagata. Abiding securely in supernormal powers, he enters deeply into ultimate reality. He does not remain forever in birth and death, nor does he enter nirvana.

He does not bring conditioned phenomena to an end, nor does he abide in the unconditioned. Although contemplating the absence of characteristics, he does not abandon great compassion. Although dwelling within the three realms, he is always liberated from them.

Although he correctly understands non-defilement, he does not cultivate it as an attainment. Although far removed from all conceptual proliferation, he delights in discoursing upon the true Dharma.

O Maitreya! A great bodhisattva cultivating Prajnaparamita should draw near to good spiritual friends, listen to the true Dharma, and possess eighty-four kinds of supreme mind. Only then can sublime and wondrous Prajnaparamita arise.

These are: the characteristic of abiding in true reality, the characteristic of supreme subtlety, the characteristic of accord with prajna, the characteristic of a good spiritual friend, the characteristic of freedom from arrogance, the characteristic of reverence, the characteristic of circumambulating to the right, the characteristic of immeasurability, the characteristic of perfect speech, the characteristic of utmost sincerity, the characteristic of perfect attention, the characteristic of non-distraction, the characteristic of non-fixation, the characteristic of precious excellence, the characteristic of good medicine, the characteristic of curing illness, the characteristic of being a Dharma vessel, the characteristic of showing the path, the characteristic of entering wisdom,

the characteristic of hearing the Dharma, the characteristic of never growing weary, the characteristic of increasing renunciation, the characteristic of skillfully taming elephants and horses, the characteristic of revering the learned, the characteristic of delighting in hearing the wondrous Dharma, the characteristic of contemplating the body as quiescent and extinct, the characteristic of pure delight, the characteristic of tirelessly hearing the Dharma, the characteristic of hearing the meaning, the characteristic of hearing the Dharma, the characteristic of words accordant with deeds, the characteristic of teaching the Dharma to others, the characteristic of hearing what has never before been heard, the characteristic of hearing about supernormal powers,

the characteristic of not seeking another vehicle, the characteristic of delighting in hearing prajna, the characteristic of delighting in hearing the Bodhisattva-pitaka, the characteristic of delighting in hearing skillful expedient means, the characteristic of the four means of attraction, the characteristic of hearing about the pure life, the characteristic of mindfulness and right concentration, the characteristic capable of giving rise to skill in the unborn, the characteristic of the mind of great loving-kindness and compassion, the characteristic of dependent origination, the characteristic of impermanence, the characteristic of suffering, the characteristic of emptiness, the characteristic of no-self, the characteristic of impurity, the characteristic of quiescence,

the characteristic of emptiness, the characteristic of signlessness, the characteristic of wishlessness, the characteristic of being without unwholesome conduct, the characteristic of ultimate truth, the characteristic of indestructibility, the characteristic of mastery, the characteristic of guarding one’s own mind, the characteristic of never abandoning diligence, the characteristic of contemplating the wondrous Dharma, the characteristic of counteracting afflictions, the characteristic of honoring the true Dharma, the characteristic of counteracting wrong views, the characteristic of acquiring the noble treasures, the characteristic of eliminating the meaning of suffering, the characteristic praised by the wise, the characteristic in which the wise greatly rejoice,

the characteristic cherished by the wise, the characteristic of honoring the virtuous and good, the characteristic of seeing the Four Truths, the characteristic of contemplating the faults of the skandhas, the characteristic of the perils of conditioned phenomena, the characteristic of relying upon the Dharma, the characteristic of relying upon the meaning, the characteristic of relying upon wisdom, the characteristic of relying upon scriptures of definitive meaning, the characteristic of relying upon scriptures of provisional meaning, the characteristic of committing no evil, the characteristic of benefiting oneself, the characteristic of benefiting others, the characteristic of creating excellent goodness, the characteristic of being free from afflictions,

the characteristic of supreme conduct, and the characteristic of attaining all the Dharma-gates of the Buddhas.

Maitreya, you should know! One who hears the Dharma and possesses such a supreme mind is able to hear profound Prajnaparamita and know that all dharmas are without self and without person, and have been pure from the very beginning. Birth and death and nirvana are equal and nondual.

Furthermore, a great bodhisattva contemplates the five faculties of the eyes and so forth; the sensations of pain, pleasure, and so forth; the mental faculty; and the life faculty, which can give rise to afflictions and serve as the basis of birth and death. The five faculties beginning with faith and the three uncontaminated faculties can cast off afflictions. These are the causes of nirvana. He knows that the nature of the afflictions has from the very beginning neither arisen nor ceased, and that its nature and characteristics constantly abide. One who cultivates in this way is said to practice Prajnaparamita.

O Maitreya! A great bodhisattva who has cultivated supreme practices associated and unassociated with wisdom, in whom nonconceptual wisdom and discriminative wisdom are both equal, who never abandons sentient beings but always shelters all with loving-kindness and compassion, attains purity and immovability. One who cultivates in this way is said to practice the Prajnaparamita, the Perfection of Wisdom.

The Buddha taught Maitreya:

– The phrases expressing the meaning of the Prajnaparamita are inconceivable. They are: the phrase of correspondence, the phrase in accord with principle, the phrase in accord with measure, the phrase of the Buddha’s word, the phrase that clearly understands causes and conditions, the phrase of nonobstruction, the phrase of noncessation, the phrase of great relinquishment, the phrase of immovability, the phrase of universal immovability, the phrase of nonreliance, the phrase of equality, the phrase of no difficulty, the phrase of neither high nor low, the phrase of ultimate reality, the phrase of immutability, the phrase of nonattachment, the phrase of nonabiding, the phrase of having no abiding place, the phrase of counteraction, the phrase of quiescence, the phrase of utmost quiescence, the phrase of universal quiescence, the phrase free from conceptual proliferation, the phrase of nonarising, the phrase that is itself suchness, the phrase of no deficiency, the phrase of no excess, the phrase of no limit, the phrase of no counteraction, the phrase of supreme excellence, the phrase of truth, the phrase of suchness, the phrase beyond words, the phrase of nondiscrimination, the phrase of neither this nor that, the phrase of the equality of the three times, the phrase of no three times, the phrase of not abiding in the five skandhas, the phrase of not abiding in the six dhatus, the phrase of not abiding in the twelve ayatanas, the phrase of not abiding in the eighteen dhatus, the phrase that relies upon the Dharma, the phrase that relies upon the meaning, the phrase that relies upon wisdom, and the phrase that relies upon the definitive meaning.

Such phrases and meanings constitute the inconceivable cultivation of the Prajnaparamita by great bodhisattvas: because it transcends speech; because it is the true ultimate meaning; because it is inconceivable; because it has neither analogy nor comparison; because it is unsurpassed; because it benefits oneself and others; and because it is exceedingly rare and can be realized and known only by Buddhas together with Buddhas, while no one else can know it. Why is this? Because the Prajnaparamita has no intrinsic nature, no characteristic, no comparison, and no analogy; only a Buddha, a Tathagata, can know it completely.

O Maitreya! This Prajnaparamita is neither skandha, ayatana, nor dhatu. It has no support, neither arises nor ceases, and is neither within, without, nor in between. Therefore, it is called the inconceivable Prajnaparamita.

Upon hearing this Prajnaparamita, Bodhisattva Maitreya was filled with joy and delight and spoke verses of praise:

– Blessed One, great hero, of unsurpassed wisdom,

Endowed with the ten powers, fearlessness, and true liberation;

Your vast supernormal powers are without limit—

No one can compare with or fathom them.

In the past, you drew near to immeasurable Buddhas

And attained subtle, profound wisdom;

For countless kalpas, you cultivated practices difficult to perform,

And thus became the Teacher Who Tames Beings.

The Buddha realized naturally arisen omniscience

And abides in inconceivable quiescence;

Only a Buddha, a Tathagata, personally realizes and knows it,

Manifesting throughout countless Buddha realms.

The true and constant nature of the Dharma transcends both extremes;

Unconditioned and quiescent, it is liberated from the three realms,

And suffering, karma, and afflictions are all extinguished.

The pure Dharma-body is true liberation;

At the bodhimanda, you attained perfect awakening.

Only the Buddhas can realize and know it:

Pure and ever thus, it neither comes nor goes,

Has no characteristics, no activity, and no speech.

Nirvana is beyond comparison and analogy;

Ordinary beings and those of the Two Vehicles cannot fathom it,

Nor can bodhisattvas at the stage of Equal Awakening know it;

Only the Buddha, the Blessed One, clearly understands it.

The assemblies of shravakas within the Buddha’s congregation

Attained benefit for themselves and were praised by the Tathagata;

Having exhausted conditioned birth, they bear their final bodies,

Yet even they do not know the realm of the Buddha.

Even if all pratyekabuddhas of keen wisdom,

As numerous throughout the ten directions as grains of rice and sesame,

Were to contemplate together for hundreds of thousands of myriads of kalpas,

They could never know the wisdom of the Buddha.