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Tenth Assembly:
Taishō no. 220
Fascicle 578
Taishō no. 220
Fascicle 578
Translated by Imperial Decree by Tripiṭakācārya Xuanzang
Translated by Imperial Decree by Tripiṭakācārya Xuanzang
Translated into English by Shaku Shingan (28.7.2025)
Translated into English by Shaku Shingan (28.7.2025)
Thus have I heard:
At one time, the Bhagavān had skilfully and perfectly accomplished the rare and extraordinary merits of the vajra foundation in the wisdom of equanimity of all tathāgatas, he had already skilfully obtained the jewelled crown of initiation by all tathāgatas, transcending the three realms, had already skilfully obtained the all-pervading vajra wisdom of all tathāgatas as the Greatly Seeing Sovereign, had attained perfect mastery of the great, wondrous seal of wisdom regarding the definitive dharmas of all tathāgatas, and had skilfully and perfectly realised the seal of equality, the ultimate emptiness and tranquillity of all tathāgatas. Regarding all tasks that can be done and are to be done, he had attained skillful accomplishment completely; all the various wishes of all sentient beings, whatever is without fault, were fulfilled, and he had skilfully and perfectly established himself in the equality of the three times; constantly and without end, extensively and universally illuminating the nature of body, speech, and mind. Just like a vajra, all tathāgatas are thus unmoving and indestructible. This Bhagavān was dwelling in the palace of the King of the Paranirmitavaśavartin Heaven at the summit of the Desire Realm, which was praised by all and constantly frequented by all tathāgatas, in the grand, precious treasury palace. That palace is made of priceless maṇi jewels, interspersed with various rare and extraordinary adornments, with the reflected colours emitting great light; jewelled bells, and golden bells are suspended everywhere, and a gentle breeze blows, producing harmonious sounds; embroidered banners, silken flags, flower banners, colourful whisks, precious jewels, ornaments, half-moons, full moons, and other various ornaments are used to adorn it. To the virtuous and noble heavenly beings and sages, it is delightful.
He was together with eighty million great bodhisattvas, all of whom possessed the dhāraṇī door, the samādhi door, and unobstructed, extraordinary eloquence; such were their immeasurable merits, about which it is impossible to exhaust even praising them through many kalpas. Their names are Vajrapāṇi Bodhisattva Mahāsattva, Avalokiteśvara Bodhisattva Mahāsattva, Ākāśagarbha Bodhisattva Mahāsattva, Vajramuṣṭi Bodhisattva Mahāsattva, Mañjuśrī Bodhisattva Mahāsattva, Great Gaganagañja Bodhisattva Mahāsattva, Sacittotpādadharmacakrapravarta Bodhisattva Mahāsattva, and Sarvamārapramardinā Bodhisattva Mahāsattva. With these at the head, there were eight million great bodhisattva assemblies surrounding him before and behind, expounding the True Dharma, good in the beginning, in the middle, and in the end, with skilful meaning and fine words, pure and completed by pure and white noble [bodhisattva] conduct.
At that time, the Bhagavān, for the sake of all the bodhisattvas, spoke the pure Dharma teaching of the incredibly profound and subtle Prajñā Maxims Regarding all Dharmas. This teaching is about precisely what the meaning of the term ‘bodhisattva’ is. What is the meaning of the term ‘bodhisattva’? It is explained as follows:
“The meaning of the term ‘purification of bliss’ is the state of the bodhisattva; the meaning of the term ‘eternal purification of all views’ is the state of the bodhisattva; the meaning of the term ‘subtle purification of delight’ is the state of the bodhisattva; the meaning of the term ‘eternal cessation and purification of desire’ is the state of the bodhisattva; the meaning of the term ‘transcendence and purification of womb-birth’ is the state of the bodhisattva; the meaning of the term ‘purification and adornment of a multitude of merits’ is the state of the bodhisattva; the meaning of the term ‘purification of the supreme flexibility of mind’ is the state of the bodhisattva; the meaning of the term ‘attainment of the purification of great light’ is the state of the bodhisattva.
“The meaning of the term ‘purification and skilful pacification of the body’ is the state of the bodhisattva; the meaning of the term ‘purification and skilful pacification of speech’ is the state of the bodhisattva; the meaning of the term ‘purification and skilful pacification of mind’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty aggregate of form’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty aggregate of feeling, perception, formations, and consciousness’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty sense range of the eye’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty sense range of the ear, nose, tongue, body, and mind’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty sense range of sight’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty sense range of sound, smell, taste, touch, and dharmas’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty eye sphere’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty ear, nose, tongue, body, and mind sphere’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty sight sphere’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty sound, smell, taste, touch, and dharma sphere’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty sphere of the eye consciousness’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty sphere of the ear, nose, tongue, body, and mind consciousness’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of empty eye contact’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of empty ear, nose, tongue, body, and mind contact’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of empty feelings arising from eye contact’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of empty feelings arising from ear, nose, tongue, body, and mind contact’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty earth element’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty water, fire, wind, space, and consciousness element’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty noble truth of suffering’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty noble truth of the arising, cessation, and path’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of empty causes and conditions’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of empty similar and immediately antecedent conditions, conditioned conditions, and predominating conditions’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of empty ignorance’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of empty formations, consciousness, name and form, six sense bases, touch, feeling, desire, attachment, becoming, birth, and old age and death’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty Dāna Pāramitā’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā Pāramitā’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of empty thusness’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty dharma-realm, dharma-nature, non-false nature, immutable nature, equal nature, unarisen nature, dharma-determination, dharma abiding, reality limit, and the realm of space,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty four dhyānas’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty four immeasurables and the four formless equipoises’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty four foundations of mindfulness’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty four kinds of right abandonment, four bases of supernormal power, five faculties, five powers, seven limbs of awakening and limbs of the Noble Eightfold Path,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty gateway of liberation through emptiness,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty gateway of liberation through signlessness and wishlessness,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty eight liberations,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty eight spheres of victory, nine successive equipoises, and ten pervasive spheres,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty stage of joy,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty stage of removing defilements, stage of emitting light, stage of flaming wisdom, stage of extreme difficulty to conquer, stage of presence, stage of far-reaching, immovable stage, stage of good wisdom, and the stage of the Dharma cloud’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty stage of pure vision,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty stage of lineage nature, stage of the eighth, stage of seeing, stage of diminishing, stage of freedom from desire, stage of completion of discernment, stage of the pratyekabuddha, stage of the bodhisattva, and stage of the Tathāgata,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of all empty dhāraṇī doors,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of all empty samādhi doors,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty five eyes,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty six supernormal powers,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty ten powers of a Tathāgata,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty four fearlessnesses, four kinds of unhindered understanding, great loving-kindness, great compassion, great joy, great equanimity and eighteen uncommon dharmas of a buddha,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty thirty-two marks,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty eighty minor marks,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty non-forgetfulness of the Dharma,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty perpetual abiding and abiding in relinquishment,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of empty all knowledge,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty knowledge of the marks of the path and knowledge of all characteristics,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of the empty conduct of all bodhisattva mahāsattvas,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of the empty unexcelled and perfect bodhi of all buddhas,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of all empty worldly dharmas,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of all empty dharmas of stream enterers, once returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and tathāgatas,’ is the state of the bodhisattva.
“The meaning of the term ‘purification and tranquillisation of all empty wholesome or unwholesome dharmas,’ is the state of the bodhisattva; the meaning of the term ‘purification and tranquillisation of all empty determinate and indeterminate dharmas, dharmas with effluents and without effluents, conditioned and unconditioned dharmas, and worldly and supraworldly dharmas,’ is the state of the bodhisattva. “Why is that so? Because all dharmas are empty of self-existence, they are far removed from self-existence. Because they are far removed, their self-existence is tranquil. Because they are tranquil, their self-existence is pure. Because they are pure, the incredibly profound Prajñā Pāramitā is the greatest purity. This Prajñā Pāramitā should be understood as the meaning of the term ‘bodhisattva,’ and all bodhisattvas should train in it.”
After the Buddha finished speaking about the pure Dharma of the Prajñā Maxim which is the meaning of the term ‘bodhisattva,’ he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If someone can hear, have profound faith, and take up this pure Dharma Teaching of the Incredibly Subtle Prajñā Maxims Regarding all Dharmas, even up to the point of sitting at the excellent bodhimaṇḍa, all obstructions and hindrances will be incapable of defiling them, namely, the obstruction of afflictions, the obstruction of karma, and the obstruction of hindrance due to retribution; even if they have accumulated many unwholesome karmas, they will be incapable of being defiled by them; even if they have created all kinds of extremely grave unwholesome karma, it will be easily extinguished, and they will not fall into evil realms. If they can take up and bear this sūtra daily, endeavouring diligently without interruption, and contemplating it correctly, they, in this present life, will undoubtedly attain the Vajra-armour of the equality of all dharmas, and regarding all dharmas, they will all attain mastery, constantly experiencing all excellent and wondrous joys and blisses, and after undergoing birth as the sixteen great bodhisattvas, they will undoubtedly attain the vajradhara-nature of the Tathāgata, and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Vairocana Tathāgata, for the sake of the bodhisattvas, expounded the profound Prajñā Pāramitā Maxim of the Tranquil Dharma-Nature of All Tathāgatas, the Gate of Perfect Awakening, saying: “The door to the perfect awakening of the equality of vajra nature, is by the great bodhi that is intrinsically indestructible like vajra; the door to the perfect awakening of the equality of meaning, is by the meaning of great bodhi that is One; the door to the perfect awakening of the equality of the Dharma, is by the inherent purity of great bodhi; the door to the perfect awakening of the equality of all dharmas, is by great bodhi that is devoid of discrimination towards all dharmas.”
At that time, the Bhagavān, again, appearing with the characteristics of Vairocana Tathāgata, for the sake of the bodhisattvas, expounded the profound Prajñā Pāramitā Maxim of the Tranquil Dharma-Nature of All Tathāgatas, the Gate of Perfect Awakening, saying: “The door to the perfect awakening of the equality of vajra nature, is by the great bodhi that is intrinsically indestructible like vajra; the door to the perfect awakening of the equality of meaning, is by the meaning of great bodhi that is One; the door to the perfect awakening of the equality of the Dharma, is by the inherent purity of great bodhi; the door to the perfect awakening of the equality of all dharmas, is by great bodhi that is devoid of discrimination towards all dharmas.”
The Buddha, spoke thus, having perfectly awakened to the tranquillity of Dharma-nature, manifested as the Prajñā Maxims, and addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear these four kinds of Prajñā Maxims, the door to manifest perfect awakening, with faith, and take up and bear, read and recite, and cultivate them, even up to the point of sitting at the excellent bodhimaṇḍa, even if they have committed all kinds of extremely grave unwholesome karma, they will be able to transcend all evil realms, and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again appearing in the form of the Tathāgata Śākyamuni who subdues all evil dharmas, for the sake of the bodhisattvas, expounded the all encompassing and victorious Dharma teaching of the profound Prajñā Pāramitā Maxim of the Equality of All Dharmas, saying: “Because of being without conceptual elaboration regarding the nature of desire, one also is without conceptual elaboration regarding the nature of hatred; because of being without conceptual elaboration regarding the nature of hatred, one also is without conceptual elaboration regarding the nature of delusion; because of being without conceptual elaboration regarding the nature of delusion, one also is without conceptual elaboration regarding the nature of doubt; because of being without conceptual elaboration regarding the nature of doubt, one also is without conceptual elaboration regarding the nature of views; because of being without conceptual elaboration regarding the nature of views, one also is without conceptual elaboration regarding the nature of haughty arrogance; because of being without conceptual elaboration regarding the nature of haughty arrogance, one also is without conceptual elaboration regarding the nature of entanglements; because of being without conceptual elaboration regarding the nature of entanglements, one also is without conceptual elaboration regarding the nature of afflictions; because of being without conceptual elaboration regarding the nature of afflictions, one also is without conceptual elaboration regarding the nature of all unwholesome karma; because of being without conceptual elaboration regarding the nature of all unwholesome karma, one also is without conceptual elaboration regarding the nature of karmic fruition; because of being without conceptual elaboration regarding the nature of karmic fruition, one also is without conceptual elaboration regarding the nature of defiled dharmas; because of being without conceptual elaboration regarding the nature of defiled dharmas, one also is without conceptual elaboration regarding the nature of pure dharmas; because of being without conceptual elaboration regarding the nature of pure dharmas, one also is without conceptual elaboration regarding the nature of all dharmas; because of being without conceptual elaboration regarding the nature of all dharmas, one should know that the Prajñā Pāramitā is also without conceptual elaboration.”
The Buddha, having spoken this Dharma of the universally victorious Prajñā Maxim for subduing all evils, addressed the Bodhisattva Vajrapāṇi and the others, saying: “If one can hear such incredibly profound Prajñā Pāramitā Maxims, and have faith in them, take up and bear, read and recite, and cultivate them, even if one were to kill all sentient beings included in the three realms, one would not, from this, fall into hell, the animal realm, the preta realm, because one can tame all afflictions, subsidiary afflictions, unwholesome karma, and so forth; one will constantly be born in fortunate realms and experience most excellent bliss, cultivate the conduct of the bodhisattva mahāsattvas, and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Svabhāva-śuddha Tathāgata, for the sake of the bodhisattvas, expounded the profoundly subtle and pure Dharma teaching, which is the Prajñā Pāramitā Maxim of the Wisdom Mudrā of Avalokiteśvara of the Equality of all Dharmas, saying: “Because all greed is pure in its fundamental nature, and extremely illuminating, it can cause the ill-will of all worlds to become pure; because all ill-will is pure in its fundamental nature, and extremely illuminating, it can cause the delusion of all worlds to become pure; because all delusion is pure in its fundamental nature, and extremely illuminating, it can cause the delusion of doubt of all worlds to become pure; because all delusions of doubt are pure in their fundamental nature, and extremely illuminating, they can cause the views of all worlds to become pure; because all views are pure in their fundamental nature, and extremely illuminating, they can cause the haughty arrogance of all worlds to become pure; because all haughty arrogance is pure in its fundamental nature, and extremely illuminating, it can cause the entanglements of all worlds to become pure; because all entanglement is pure in its fundamental nature, and extremely illuminating, it can cause the defiling stains of all worlds to become pure; because all defiling stains are pure in their fundamental nature, and extremely illuminating, they can cause the unwholesome dharmas of all worlds to become pure; because all unwholesome dharmas are pure in their fundamental nature, and extremely illuminating, they can cause the birth and death of all worlds to become pure; because all birth and death is pure in its fundamental nature, and extremely illuminating, it can cause all dharmas of all worlds to become pure; because all dharmas are pure in their fundamental nature, and extremely illuminating, they can cause the sentient beings of all worlds to become pure; because all sentient beings are pure in their fundamental nature, and extremely illuminating, they can cause the all knowledge of all worlds to become pure; because all knowledge is pure in its fundamental nature, and extremely illuminating, it can bring about the most supreme purity of the profound Prajñā Pāramitā in the world.”
After the Buddha finished speaking about the pure Dharma of the Prajñā Maxim of the mudrā of equality, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If one can hear such pure Prajñā Pāramitā Maxims, and have faith in them, take up and bear, read and recite, and cultivate them, although dwelling amidst all greed, anger, and delusion, and so forth, as well as adventitious defilements, afflictions, and amidst an assemblage of defiling stains, just as a lotus flower is not stained by any adventitious defilements, defiling stains, impurities, or faults, one is always able to cultivate the superior conduct of a bodhisattva and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Sarva-traidhātukâdhipati Tathāgata, for the sake of the bodhisattvas, expounded the Dharma teaching of the profound Prajñā Pāramitā Maxim of Wisdom-Treasury Arising from Consecration by all Tathāgatas, saying: “By the gift of worldly consecration, one can attain the fruit of the position of the Dharma King over the Triple World; by the gift of the unsurpassed meaning of world-transcendence, one can attain the fulfilment of all one’s wishes; by the gift of the unsurpassed Dharma of world-transcendence, one will attain mastery over all dharmas; if one gives worldly food and wealth, one will attain all bodily, verbal, and mental bliss; if one offers various kinds of material gifts and the gift of the Dharma, one can quickly attain the perfection of the Dāna Pāramitā; by upholding many pure precepts, one can quickly attain the Śīla Pāramitā; by cultivating patience in all circumstances, one can quickly attain the Kṣānti Pāramitā; by cultivating diligence at all times, one can quickly attain the Vīrya Pāramitā; by cultivating dhyāna in regard to all ranges, one can quickly attain the Dhyāna Pāramitā; by cultivating sublime wisdom regarding all dharmas constantly, one can quickly attain the Prajñā Pāramitā.”
The Buddha, having spoken this Dharma Wisdom-Treasury of the Prajñā Maxim, which is the Dharma teaching on consecration, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this incredibly profound Prajñā Maxim of consecration, the door of the Dharma wisdom-treasury, with faith, and take up and bear, read and recite, and cultivate it, they can quickly cultivate the practice of bodhisattva conduct, and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Sarva-tathāgata-jñāna-mudrā-prāpta-sarva-tathāgata-muṣṭi-dhara Tathāgata, for the sake of the bodhisattvas, expounded the Dharma teaching of the profound Prajñā Pāramitā Maxim of the Vajra Abode of the Wisdom Mudra of all Tathāgatas, saying: “By complete grasp of the Body Mudrā of All Tathāgatas, one will realise the Dharma-body of all tathāgatas; by complete grasp of the Voice Mudrā of All Tathāgatas, one will attain mastery over all dharmas; by complete grasp of the Mind Mudrā of All Tathāgatas, one will achieve mastery of all samādhis; by complete grasp of the Vajra Wisdom Mudrā of All Tathāgatas, one will reach the highest and sublime body, speech, and mind, and just as a vajra, one will be unmoving and indestructible.”
After the Buddha finished speaking the Dharma teaching of the Vajra Abode, the Prajñā Maxim of the Tathāgata’s Wisdom Mudrā, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this incredibly profound Prajñā Maxim of the Wisdom Mudrā, the door of the Dharma Vajra Abode, with faith, and take up and bear, read and recite, and cultivate it, all their practices will be fully accomplished, they will always be united with benefits, desirable conduct, supreme all-knowledge, and all excellent meritorious actions will be rapidly perfected, and one will attain the greatest, pure, body, speech, and mind, and just as a vajra is indestructible, they will quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Sarva-dharmâprapañca Tathāgata, for the sake of the bodhisattvas, expounded the Dharma teaching of the profound Prajñā Pāramitā Maxim of the Syllable Wheel, saying: “All dharmas are empty due to lack of self-existence; all dharmas are signless because they are separate from all characteristics; all dharmas are wishless because they lack aspiration; all dharmas are isolated because they are unattached; all dharmas are tranquil because they are eternally extinguished; all dharmas are impermanent because they are characterised by impermanence; all dharmas are blissless because they cannot be enjoyed; all dharmas are selfless because they have no self-mastery; all dharmas are impure because they are separate from pure characteristics; all dharmas cannot be apprehended because one cannot apprehend them by investigation; all dharmas are inconceivable because thinking about their existence does not correspond to anything existing; all dharmas are non-existent because they are designations that come about by an assemblage of conditions; all dharmas are without conceptual elaboration because their fundamental nature is empty, tranquil, and beyond expression; all dharmas are originally pure because the essential nature of the Prajñā Pāramitā is purity.”
The Buddha, having spoken this Dharma of the Syllable Wheel Prajñā Maxim for freedom from conceptual elaborations, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this Dharma teaching of the Syllable Wheel Prajñā Maxim for freedom from conceptual elaborations with faith, and take up and bear, read and recite, and cultivate it, they will attain unobstructed knowledge of all dharmas and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Sarva-tathāgata-cakrântargata Tathāgata, for the sake of the bodhisattvas, expounded the teaching of the profound Prajñā Pāramitā Maxim of the nature of equality, saying: “Entrance into the equality of the vajra allows one to enter the circle of the nature of all tathāgatas; entrance into the equality of meaning allows one to enter the circle of the nature of all bodhisattvas; entrance into the equality of dharmas allows one to enter the circle of the nature of all dharmas; entrance into the equality of aggregates allows one to enter the circle of the nature of all aggregates; entrance into the equality of sense ranges allows one to enter the circle of the nature of all sense ranges; entrance into the equality of sense spheres allows one to enter the circle of the nature of all sense spheres; entrance into the equality of the truths allows one to enter the circle of the nature of all the truths; entrance into the equality of dependent origination allows one to enter the circle of the nature of all dependent origination; entrance into the equality of jewels allows one to enter the circle of the nature of all jewels; entrance into the equality of nourishment allows one to enter the circle of the nature of all nourishment; entrance into the equality of wholesome dharmas allows one to enter the circle of the nature of all wholesome dharmas; entrance into the equality of unwholesome dharmas allows one to enter the circle of the nature of all unwholesome dharmas; entrance into the equality of determinate dharmas allows one to enter the circle of the nature of all determinate dharmas; entrance into the equality of indeterminate dharmas allows one to enter the circle of the nature of all indeterminate dharmas; entrance into the equality of dharmas with effluents allows one to enter the circle of the nature of all dharmas with effluents; entrance into the equality of dharmas without effluents allows one to enter the circle of the nature of all dharmas without effluents; entrance into the equality of conditioned dharmas allows one to enter the circle of the nature of all conditioned dharmas; entrance into the equality of unconditioned dharmas allows one to enter the circle of the nature of all unconditioned dharmas entrance into the equality of worldly dharmas allows one to enter the circle of the nature of all worldly dharmas; entrance into the equality of supraworldly dharmas allows one to enter the circle of the nature of all supraworldly dharmas; entrance into the equality of worldly dharmas allows one to enter the circle of the nature of all worldly dharmas; entrance into the equality of dharmas of śrāvakas allows one to enter the circle of the nature of all dharmas of śrāvakas; entrance into the equality of dharmas of pratyekabuddhas allows one to enter the circle of the nature of all dharmas of pratyekabuddhas; entrance into the equality of dharmas of bodhisattvas allows one to enter the circle of the nature of all dharmas of bodhisattvas; entrance into the equality of dharmas of tathāgatas allows one to enter the circle of the nature of all dharmas of tathāgatas; entrance into the equality of sentient beings allows one to enter the circle of the nature of all sentient beings; entrance into the equality of all allows one to enter the circle of the nature of all.”
The Buddha, having spoken of this Prajñā Maxim of the nature of equality, which is the entry into the extensive great circles, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this incredibly profound Prajñā Maxim of the nature of the circles, the door of the nature of equality, with faith, and take up and bear, read and recite, and cultivate it, they will be able to skilfully realise entry into the nature of all equality and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Sarva-pūjā-vidhi-vistara-bhājana Tathāgata, for the sake of the bodhisattvas, expounded the Dharma teaching of the profound Prajñā Pāramitā Maxim of Supremacy, saying: “The generation of the aspiration for unexcelled perfect awakening is the extensive rite of making offerings to all tathāgatas; the encompassing and protecting of the True Dharma is the extensive rite of making offerings to all tathāgatas; training in the cultivation of all pāramitās is the extensive rite of making offerings to all tathāgatas; training in the cultivation of all the factors of bodhi is the extensive rite of making offerings to all tathāgatas; training in the cultivation of all dhāraṇīs and samādhis is the extensive rite of making offerings to all tathāgatas; training in the cultivation of all five eyes and the six supernormal powers is the extensive rite of making offerings to all tathāgatas; training in the cultivation of all dhyānas and liberations is the extensive rite of making offerings to all tathāgatas; training in the cultivation of all kinds of loving-kindness, compassion, joy, and equanimity, is the extensive rite of making offerings to all tathāgatas; training in the cultivation of all the uncommon dharmas of a buddha is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether constantly or in constantly, as being inapprehensible, is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether blissful or suffering, as being inapprehensible, is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether self or selfless, as being inapprehensible, is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether pure or impure, as being inapprehensible, is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether empty or not empty, as inapprehensible, is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether with signs or signless, as inapprehensible, is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether with wishes or wishless, as being inapprehensible, is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether isolated or not isolated, as being inapprehensible, is the extensive rite of making offerings to all tathāgatas; contemplating all dharmas, whether tranquil or not tranquil, as being inapprehensible, is the extensive rite of making offerings to all tathāgatas; in regard to this Prajñā Pāramitā, to write and copy, hear and listen, take up and bear, read and recite, contemplate, and cultivate, and extensively explain it and spread it to sentient beings, either making offerings oneself or having others make offerings, is the extensive rite of making offerings to all tathāgatas.”
The Buddha, having spoken of this Maxim, Supremacy, which is making true and pure offerings, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this Prajñā Maxim, the Dharma teaching of Supremacy, which is making offerings, with faith, and take up and bear, read and recite, and cultivate it, they can quickly fulfill the practice of bodhisattva conduct, and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Sarva-vinaya-samartha Tathāgata, for the sake of the bodhisattvas, expounded the Dharma teaching of the profoundly subtle Prajñā Pāramitā Maxim of the Wisdom-Treasury, Reception of the Esoteric Knowledge that Tames Sentient Beings, saying: “The nature of the equality of all sentient beings is the nature of the equality of wrath; the nature of the taming of all sentient beings is the nature of the taming of wrath; the dharma-nature of all sentient beings is the dharma-nature of wrath; the thusness of all sentient beings is the thusness of wrath; the nature of the dharma realm of all sentient beings is the nature of the dharma realm of wrath; the nature of all sentient beings’ non-arising is the nature of the non-arising of wrath; the nature of the reality limit of all sentient beings is the nature of the taming of wrath; the nature of the fundamental emptiness of all sentient beings is the nature of the fundamental emptiness of wrath; the nature of the signlessness of all sentient beings is the nature of the signlessness of wrath; the nature of the wishlessness of all sentient beings is the nature of the wishlessness of wrath; the nature of the isolation of all sentient beings is the nature of the isolation of wrath; the nature of the tranquillity of all sentient beings is the nature of the tranquillity of wrath; the nature of the inapprehensibility of all sentient beings is the nature of the inapprehensibility of wrath; the nature of the non-existence of all sentient beings is the nature of the non-existence of wrath; the nature of the difficulty of conceiving of all sentient beings is the nature of the difficulty of conceiving of wrath; the nature of the freedom from conceptual elaboration about all sentient beings is the nature of the freedom from conceptual elaboration of wrath; the nature of being vajra-like for all sentient beings is the nature of being vajra-like for wrath. Why is that so? The true nature of the taming of all sentient beings is unexcelled perfect bodhi, which is also the Prajñā Pāramitā, which is also the knowledge of all knowledge of all buddhas.”
The Buddha, having spoken this Dharma Wisdom-Treasury of the Maxim, which is skilfully taming, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this Prajñā Maxim, the door of the Dharma Wisdom-Treasury, which is taming, with faith, and take up and bear, read and recite, and cultivate it, will be able to tame their own wrath, anger, and so forth, and also be able to tame all sentient beings, will constantly be born in fortunate realms, experiencing wondrous bliss, and in this life, even enemies will give rise to thoughts of loving-kindness towards them, and they will be able to cultivate the practice of bodhisattva conduct skilfully and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Sarva-dharma-samatā-pratiṣṭhita Tathāgata, for the sake of the bodhisattvas, expounded the supreme Dharma teaching of the profound Prajñā Pāramitā Maxim of the Nature of All Dharmas, saying: “Because the nature of all sentient beings is equality, so, too, the nature of the profound Prajñā Pāramitā is equality; because the nature of all dharmas is equality, so, too, the nature of the profound Prajñā Pāramitā is equality; because the nature of all sentient being is taming, so, too, the nature of the profound Prajñā Pāramitā is taming; because the nature of all dharmas is taming, so, too, the nature of the profound Prajñā Pāramitā is taming; because all sentient beings have true meaning, so, too, the profound Prajñā Pāramitā has true meaning; because all dharmas have true meaning, so, too, the profound Prajñā Pāramitā has true meaning; because all sentient beings are thusness, so, too, the profound Prajñā Pāramitā is thusness; because all dharmas are thusness, so, too, the profound Prajñā Pāramitā is thusness; because all sentient beings are the dharma-realm, so, too, the profound Prajñā Pāramitā is the dharma realm; because all dharmas are the dharma-realm, so, too, the profound Prajñā Pāramitā is the dharma realm; because all sentient beings are dharma nature, so, too, the profound Prajñā Pāramitā is dharma nature; because all dharmas are the dharma nature, so, too, the profound Prajñā Pāramitā is dharma nature; because all sentient beings are the reality limit, so, too, the profound Prajñā Pāramitā is the reality limit; because all dharmas are the reality limit, so, too, the profound Prajñā Pāramitā is the reality limit; because all sentient beings are fundamentally empty, so, too, the profound Prajñā Pāramitā is fundamentally empty; because all dharmas are fundamentally empty, so, too, the profound Prajñā Pāramitā is fundamentally empty; because all sentient beings are signless, so, too, the profound Prajñā Pāramitā is signless; because all dharmas are signless, so, too, the profound Prajñā Pāramitā is signless; because all sentient beings are wishless, so, too, the profound Prajñā Pāramitā is wishless; because all dharmas are wishless, so, too, the profound Prajñā Pāramitā is wishless; because all sentient beings are isolated, so, too, the profound Prajñā Pāramitā is isolated; because all dharmas are isolated, so, too, the profound Prajñā Pāramitā is isolated; because all sentient beings are tranquil, so, too, the profound Prajñā Pāramitā is tranquil; because all dharmas are tranquil, so, too, the profound Prajñā Pāramitā is tranquil; because all sentient beings are inapprehensible, so, too, the profound Prajñā Pāramitā is inapprehensible; because all dharmas are inapprehensible, so, too, the profound Prajñā Pāramitā is inapprehensible; because all sentient beings are non-existent, so, too, the profound Prajñā Pāramitā is the non-existent; because all dharmas are non-existent, so, too, the profound Prajñā Pāramitā is the non-existent; because all sentient beings are inconceivable, so, too, the profound Prajñā Pāramitā is inconceivable; because all dharmas are inconceivable, so, too, the profound Prajñā Pāramitā is inconceivable; because all sentient beings are without conceptual elaboration, so, too, the profound Prajñā Pāramitā is without conceptual elaboration; because all dharmas are without conceptual elaboration, so, too, the profound Prajñā Pāramitā is without conceptual elaboration; because all sentient beings are unbounded, so, too, the profound Prajñā Pāramitā is unbounded; because all dharmas are unbounded, so, too, the profound Prajñā Pāramitā is unbounded; because all sentient beings have karmic activity, one should know that the Prajñā Pāramitā also has karmic activity; because all dharmas have karmic activity, one should know that the Prajñā Pāramitā also has karmic activity.”
The Buddha, having spoken this supreme Dharma teaching of the Maxim, which is the nature of equality, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this supreme Dharma teaching, the Prajñā Maxim on equality, with faith, and take up and bear, read and recite, and cultivate it, then they will be able to thoroughly understand the nature of the equality of Dharmas, which is the Prajñā Pāramitā, without mental obstruction regarding all sentient beings, and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of *Sarva-sthiti-dharma-kośa-dhara Tathāgata, for the sake of the bodhisattvas, expounded the incredibly profound teaching of the supreme Dharma-treasury of the Prajñā Pāramitā Maxim of the Universal Pervasiveness of all Sentient Beings’ Abode, saying: “All sentient beings have the Tathāgatagarbha because the inherent essence of Samantabhadra Bodhisattva is universally pervasive; all sentient beings have the Vajra Treasury because they are anointed with the waters of the Vajra Treasury; all sentient beings have the True Dharma Treasury because they all accord with the turning of right speech; all sentient beings have the wondrous Karma Treasury because all actions rely on the application of effort.”
The Buddha, having spoken this supreme Dharma Treasury of the Maxim, which is skilfully taming, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this teaching of the supreme Dharma Treasury, the Prajñā Maxim of all pervasiveness, with faith, and take up and bear, read and recite, and cultivate it, they will be able to thoroughly understand the supreme nature of the Dharma Treasury and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Anantâparyantâniṣṭha Tathāgata, for the sake of the bodhisattvas, expounded the Dharma teaching of the Prajñā Pāramitā, the Ultimate Maintenance of the Meaning of the Dharma Equal to the Vajra, saying: “Because the incredibly profound Prajñā Pāramitā is unbounded, all tathāgatas are also unbounded; because the incredibly profound Prajñā Pāramitā is unlimited, all tathāgatas are also unlimited; because the incredibly profound Prajñā Pāramitā is of one taste, the entirety of the Dharma is also of one taste; because the incredibly profound Prajñā Pāramitā is of ultimate, all dharmas are also ultimate.”
After the Buddha finished speaking the Dharma teaching of the Vajra Abode, the Prajñā Maxim of the unbounded, unlimited, and ultimate, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If anyone can hear this Dharma teaching, of the Vajra Abode, the Prajñā Maxim on ultimacy, with faith, and take up and bear, read and recite, and cultivate it, all obstructions to the Dharma will be entirely eliminated, they will undoubtedly attain the vajradhara-nature of the Tathāgata, and quickly realise unexcelled perfect bodhi.”
At that time, the Bhagavān, again, appearing with the characteristics of Vairocana Tathāgata, for the sake of the bodhisattvas, expounded the Prajñā Pāramitā, which is the attainment of the esoteric Dharma-nature of all tathāgatas, and the nature of all dharmas free from conceptual elaboration, the unfailing vajra of great bliss, which is the Dharma teaching of the vajra vidyā, excellent in the beginning, in the middle, and in the end, which is the supreme accomplishment of the incredibly profound Maxim, the unexcelled Dharma teaching, saying: “The supreme accomplishment of great passion brings about the supreme accomplishment of great bliss for great bodhisattvas; the supreme accomplishment of great bliss brings about the supreme accomplishment of great awakening of all tathāgatas for great bodhisattvas; the supreme accomplishment of great awakening of all tathāgatas brings about the supreme accomplishment of defeating all māras for great bodhisattvas; the supreme accomplishment of defeating all māras for great bodhisattvas brings about the supreme accomplishment of universal great mastery over the triple world for great bodhisattvas; the supreme accomplishment of universal great mastery over the triple world brings about the complete liberation of the realm of sentient beings, without anything left over, for great bodhisattvas, completely benefiting and bringing peace and comfort to all sentient beings.
“Why is it that the absolute great bliss is the supreme accomplishment? As far as one is within the range of the cycle of birth and death, as long as there are supremely wise beings constantly residing there, who can use the unequalled Dharma, they can benefit sentient beings without entering into extinction; moreover, through the skilful means of the Prajñā Pāramitā, their supreme knowledge is skilfully established, they skilfully accomplish all pure actions, and are capable of causing all sentient beings to attain purity; moreover, it is through passion that one trains beings in the world, pervading universally and constantly, through all existence, causing all to be purified and naturally disciplining them; moreover, like the lotus flower, with clear and pure shape and colour, is not stained by defiled mud, likewise, passion, and so forth, can benefit the world, and one can reside amidst it, going through transgressions without ever being defiled by them. Moreover, by great passion, and so forth, one can attain purity, great bliss, great wealth, mastery over the triple world, and always be capable of steadfastly benefiting sentient beings.”
At that time, the Tathāgata uttered this vidyā mantra:
*“[1] Namo Bhagavate [2] Prajñā-pāramitāyai [3] bodhi-vajrayai [4] aparamita-guṇāyai [5] sarva-tathāgata-paripūjitāyai [6] sarva-tathathāgata-anujñātâbhijñātāyai! [7] Tadyathā: [8] praji praji [9] mahā-praji [10] prajñā-bhāsa-kari [12] andhakāra-vidvani [13] siddhi [14] susiddhi [15] siddhyantu mām Bhagavati [16] sarvâṅga-sundari [17] bhakti-vatsale [18] prasārita-haste [19] samaśvāsakari [20] buddha buddha [21] siddha siddha [22] kampa kampa [23] cala cala [24] hala hala [25] āgaccha āgaccha [26] Bhagavati [17] mā vilamba [28] svāhā!
“This vidyā mantra is uttered by all buddhas of the three times and is equally protected and recollected by them. If one can take up and bear it, all hindrances will be extinguished, all one’s aspirations will be effortlessly accomplished, and one will quickly realise unexcelled perfect bodhi.”
At that time, the Tathāgata, again, uttered a vidyā mantra:
*“[1] Namo Bhagavate [2] Prajñāpāramitāyai! [3] Tadyathā: [4] muni-dharme [5] saṅgraha-dharme [6] anugraha-dharme [7] vimukti-dharme [8] sadânugraha-dharme [9] Vaiśravaṇa-dharme [10] sam-anuparivartita-dharme [11] guṇa-saṅgraha-dharme [12] sarva-kārya-paripālana-dharme [13] svāhā!
“This vidyā mantra is the mother of all buddhas. One who can recite and bear it will eliminate all transgressions, constantly see all buddhas, attain knowledge of past lives, and quickly realise unexcelled perfect bodhi.”
At that time, the Tathāgata, again, uttered a vidyā mantra:
*“[1] Namo Bhagavate [2] Prajñāpāramitāyai! [3] Tadyathā: [4] śriye [5] śriye [6] śriye [7] śriyai [8] svāhā!
“This vidyā mantra possesses great supernormal power. Those who can take up and bear it will have karmic hindrances forever eradicated. Whenever they hear the True Dharma, they will bear it, not forget it, and quickly realise unexcelled perfect bodhi.”
At that time, after the Bhagavān had uttered these mantras, he addressed the Bodhisattva Vajrapāṇi and the others, saying: “If all sentient beings, every morning, with utmost attention listen to and recite this profound and most excellent teaching of the Prajñā Pāramitā Maxims without interruption, all unwholesome karmic hindrances will be extinguished, all excellent joy and bliss will constantly be manifest before them, that the great vajra bliss of the unfailing vidyā mantras will manifest in their bodies is a certainty, they will ultimately achieve and perfect the accomplishment of the most excellent Secret Vajra of all tathāgatas, and, before long, they will obtain the state of a great vajradhara and Tathāgatahood.
“If there are sentient beings who have not planted abundant wholesome roots in the presence of many buddhas, and have not given rise to the great aspiration for long, concerning this profound and most excellent teaching of the Prajñā Pāramitā Maxims, if, even without hearing it, they can write and copy, read and recite, make offerings to and venerate it, contemplate, and cultivate it, they must have planted abundant wholesome roots in the presence of many buddhas and have actually given rise to the great aspiration a long time ago. This is even so if someone can, concerning this most excellent teaching of the profound Maxims, hear it, even down to a single phrase or word, how much more so if they can thoroughly read and recite and take up and bear it!
“If those sentient beings make offerings and venerate, revere and praise buddhas equal in number to a koṭi of nayutas of times the number of sands in eight Ganges Rivers, then they will be able to hear these profound Prajñā Pāramitā Maxims fully.
“If this sūtra spreads in any region of the earth, all the devas, humans, asuras, and so forth, should make offerings to it as a caitya of the Buddha. If someone places this sūtra on their body or in their hand, all the devas, humans, and so forth should pay homage to them.
“If sentient beings uphold this scripture for many koṭis of kalpas, they will obtain knowledge of past lives, constantly striving with intense diligence to cultivate various wholesome dharmas, evil māras and tīrthikas will not be able to hinder them; the Four Great Kings and the other devas will constantly follow and protect them, never abandoning them even for a moment, they will never die an untimely death or encounter weakness and suffering; the buddhas and bodhisattvas will always jointly protect and uphold them, causing an increase in goodness and decrease in evil at all times for them; in all buddha-lands, they will be reborn according to their aspirations and until their bodhi, they will never fall into the evil realms.
“If sentient beings take up and bear this sūtra, they will certainly obtain boundless and excellent benefits and merits: I have now only described a small portion thereof.” Then, after the Bhagavān had spoken this sūtra, Vajrapāṇi and the great bodhisattvas, along with the remaining devas, having heard what the Buddha had taught, greatly rejoiced, believed in, took up, and sincerely practised it.
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