Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Prajñā-Pāramitā, for the sake of attaining this profound, supremely subtle, pure, and stainless awakening-wisdom, he, through this subtle and pure and luminous Dharma gate applies himself with diligence and skillful means, enters the correct realization, and contemplates the correct phrases. Śāriputra, what is called entering the correct realization? And what are called the correct phrases? Śāriputra, the Bodhisattva-Mahāsattva’s correct realization is entering through Śamatha, entering through Vipassanā, entering through correct practice, entering through what is thus, entering through bodily seclusion, entering through mental pliancy, entering through not cutting off, entering through impermanence, entering through causes and conditions, entering through dependent arising, entering through the absence of beings, life forces, and persons, entering through the possibility or impossibility of what will come and what has come, and entering through the unshifting and unfailing nature of cause and effect.

“Although he cultivates the realization of emptiness, of the absence of marks, and of the absence of aspiration, he does not reify emptiness, the absence of marks, or the absence of aspiration. Although he enters realization through Samādhi and samāpatti, he does not rely upon these powers to take rebirth. Although he enters realization by attaining supernormal knowledge, he does not exhaust all outflows. Although he enters realization through contemplating non-arising, he does not end up on a fixed course. Although he enters realization through contemplating that beings lack a self, he does not abandon great compassion. Although he enters realization through contemplating all beings as fearsome, he nonetheless deliberately takes up beings. Although he enters realization through quiescence and the cessation of desire, he does not reify the Dharma of the cessation of desire. Although he enters realization through relinquishing pleasurable and delightful desires, he does not relinquish the joy of the Dharma. Although he enters realization through relinquishing all discursiveness, thought, and conception, he does not abandon skillful means. Śāriputra, this is called the correct realization. A Bodhisattva-Mahāsattva who seeks to obtain such correct realization should train in the Prajñā-Pāramitā.”
““Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Prajñā-Pāramitā, what are the phrases that are the study of the correct Dharma? Śāriputra, a Bodhisattva-Mahāsattva should understand thus: a correct phrase is a phrase that generates emergence, a phrase that advances toward the right meaning, a phrase that is a Dharma gate, a phrase that gives one direction, a phrase of causes, a phrase of accumulation, a phrase that is non-contradictory, a phrase free from contentious debate, a phrase of relinquishment, a phrase without grasping, a phrase without abandonment, a phrase without discursiveness, a phrase without relinquishing, a phrase without slander, a phrase without contempt, a phrase without arising, a phrase without contention, a phrase without retrogression, a phrase that cannot be opposed.

“Again, Śāriputra, a correct phrase is a phrase of true nature, a phrase of suchness, a phrase that is not contrary to suchness, a phrase of the true thusness, a correct phrase, a phrase stating the equality of the three times, a phrase free from discrimination.

“Again, Śāriputra, a correct phrase is that the nature of form does not abide; that the nature of feeling, perception, volition, and consciousness does not abide; that the nature of the eye, form, and eye-consciousness does not abide; that the nature of ear, sound, and ear-consciousness does not abide; that the nature of nose, fragrance, and nose-consciousness does not abide; that the nature of tongue, taste, and tongue-consciousness does not abide; that the nature of body, touch, and body-consciousness does not abide; that the nature of mind, dharmas, and mind-consciousness does not abide.

“Again, Śāriputra, a correct phrase is what is called the phrase relying upon meaning, what is called the phrase relying upon Dharma, what is called the phrase relying upon knowledge, what is called the phrase relying upon the definitive meaning. Śāriputra, such Dharma gates, innumerable in this manner, are called correct phrases.

“Therefore, when Bodhisattva-Mahāsattvas, through correct realization and diligent skillful means, contemplate in this way, yet they do not perceive any contemplator. They should contemplate correctly, namely neither contemplating nor not contemplating. If a Bodhisattva contemplates in this way, this is called correct contemplation; if there is some other contemplation, that is called incorrect contemplation. Śāriputra, Bodhisattvas who employ correct skillful means generate no obstruction toward any minute dharma, see that no minute dharma is not a gate to liberation, are not the rousing of diligent effort for the sake of cutting off a small dharma, and are not the vigorous striving for the sake of realizing a small dharma. They should possess such correct contemplation, and in accordance with what they see, correctly contemplate all dharmas. What is correct contemplation? It is that there is nothing that can be seen. What is called ‘nothing that can be seen’ is non-arising; what is called ‘non-arising’ is non-production; what is called ‘non-production’ is that there is no object to be observed. Śāriputra, in such sequence, revolving step by step, broadly as stated above, this is what is called the Bodhisattva-Mahāsattva’s cultivation of the Prajñā-Pāramitā.

“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Prajñā-Pāramitā, what is the correct contemplation that should be learned? Śāriputra, this Bodhisattva-Mahāsattva should contemplate all dharmas in this correct manner: ‘because I am correct, I contemplate all dharmas as correct; because I am without self, I contemplate all dharmas as also without self; because beings are without self, I contemplate all dharmas as likewise without self.’ Śāriputra, when a Bodhisattva-Mahāsattva contemplates thus, this is called correct contemplation.

“Śāriputra, what is the Bodhisattva-Mahāsattva’s cultivation of correct skillful means? Śāriputra, he should understand that this Bodhisattva-Mahāsattva does not regard the correct nature of saṃsāra and the correct nature of nirvāṇa as separated into different domains. To contemplate in this way is called correct skillful means. Moreover, this Bodhisattva contemplates the nature of afflictions and the nature of nirvāṇa as a single unified appearance without distinction, and as neither divided nor contrary; to contemplate in this manner is called correct skillful means and is also called correct contemplation. Śāriputra, you should understand that all correct skillful means of the Bodhisattva-Mahāsattva arise from immeasurable beings; if he does not abandon beings and does not violate any dharma, this is called the Bodhisattva’s correct skillful means. Śāriputra, a Bodhisattva-Mahāsattva should understand such characteristics, such hearing, such correct realization, such correct observation, and such correct right view; this is called the Bodhisattva’s correct wisdom. Śāriputra, a Bodhisattva-Mahāsattva should cultivate correct practice in this way, all for the sake of fulfilling the Prajñā-Pāramitā.

“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Prajñā-Pāramitā, the intrinsic nature of all Prajñā is pure and does not abide with any conditioned practices. Śāriputra, with which dharmas does it not abide with? Śāriputra, such Prajñā does not abide with ignorance, does not abide with fabrications, and, stated broadly in this manner, does not abide even with aging and death.

“Śāriputra, such Prajñā does not abide with the view of a body and does not abide with the other sixty-two kinds of views that are founded upon the view of a body. such Prajñā does not abide with arrogance, does not abide with inferiority, and does not abide with the eight worldly dharmas.

“Śāriputra, such Prajñā does not abide with the aggregates, the elements, or the sense fields, and does not abide with any object or with attending to any object. such Prajñā does not abide with arrogance, nor with anticipatory arrogance or perverted arrogance, and does not abide with the twenty kinds of subsidiary afflictions. Such Prajñā does not abide with subtle inferior greed, or middle or superior greed, and does not abide with any affliction whatsoever. Such Prajñā does not abide with dullness, with obscurations, with coverings, or with entanglements, and does not abide with any inferior matter whatsoever. Such Prajñā does not abide with the Māra of afflictions—those defilements of desire, contention, and impurity—nor with the Māra of the aggregates, nor with the Māra of death, nor with the Māra of devas, and does not abide with any Māra-activities whatsoever.

“Such Prajñā does not abide with self, does not abide with being, life force, person, growth, human being, mind-made, mānavaka, and so forth, and does not abide with the abiding in the view of self and so on. such Prajñā does not abide with the obscuration of actions, nor with the afflictive obscuration, the Dharma-obscuration, the obscurations produced by views, the obscurational result of karma, or the obscuration of non-wisdom, and does not abide with any worldly habitual tendencies whatsoever. Such Prajñā does not abide with discriminating conceptualization, nor with appearances taken as objects, nor with seeing, hearing, remembering, or cognizing, and does not abide with anything that can increase bondage.

“Such Prajñā does not abide with stinginess or with generosity; it does not abide with keeping precepts or breaking precepts, with patience or anger, with diligence or indolence, with tranquility or agitation, with dullness or wisdom, and does not abide with the existent or nonexistent of all Pāramitās, nor with what is wisdom or not wisdom. such Prajñā does not abide with detachment, nor with abiding in nondetachment, nor with wrong nature or right nature, nor with wholesome or unwholesome, with guilty or nonguilty, with saṃsāra or nirvāṇa, and does not abide with any dharma of duality whatsoever.

“Such Prajñā does not abide with any kind of differentiation, nor with the differentiation of lands, nor with the differentiation of Buddhas, nor with the differentiation of sentient beings, nor with the differentiation of dharmas, and does not abide with any differentiation whatsoever. Such Prajñā does not abide with non-wisdom, nor with intellectual cognition, nor with conventional truth, nor with ultimate truth, and does not abide with any appearance or mental attending of sentient beings. Such Prajñā does not abide with superior wisdom or superior practice, nor with no-body, no-form, no-mark, or the unconditioned, and does not abide with any mental abiding of thought, mind, or consciousness whatsoever.

“Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Prajñā-Pāramitā, all Prajñā are subtle and pure, and do not dwell together with such immeasurable and boundless conditioned dharmas. Śāriputra, this is what is called cultivating the Prajñā-Pāramitā; the characteristics of the Bodhisattva-Mahāsattva’s Prajñā should be learned in this manner.

“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva abides in the Great Vehicle, in the Great Treasury of Bodhisattvas, and cultivates the Prajñā-Pāramitā, he attains skillful discernment in Prajñā. You should understand that this Bodhisattva-Mahāsattva, by means of this Dharma, clearly comprehends and thoroughly penetrates all dharmas, thereby attaining skillful means. Śāriputra, what is called such skillful discernment in Prajñā? Śāriputra, such skillful means are immeasurable and boundless; I shall now briefly explain ten kinds of skillful means. What ten? Namely, skillful means regarding the skandhas, skillful means regarding the elements, skillful means regarding the sense fields, skillful means regarding the truths, skillful means regarding unobstructed knowledges, skillful means regarding reliances, skillful means regarding requisites, skillful means regarding the establishments of mindfulness, skillful means regarding dependent arising, and skillful means regarding all dharmas. Śāriputra, if one thoroughly penetrates these ten subtle skillful means and all their discriminations, this is called the discriminations of Prajñā; the Bodhisattva-Mahāsattva should train in these skillful means.

“Furthermore, Śāriputra, what is it that a Bodhisattva-Mahāsattva, through cultivating the Prajñā-Pāramitā, is able to thoroughly penetrate the skillful means regarding the skandhas? Śāriputra, the skillful means regarding the skandhas refer to the fact that all phrases arise dependent upon the skandhas. What phrases? Śāriputra, these phrases: like an illusion, like a mirage, like something in a dream, like an echo, like a reflection. Therefore the Tathāgata, with unobstructed eloquence, teaches such Dharma for all beings. Śāriputra, I say that form is like an accumulation of foam. Why? Śāriputra, this foam has no self, has no beings, no birth, no life force, no person, no growth, no mind-made, no mānavaka; the nature of foam is the very nature of form. When a Bodhisattva-Mahāsattva is skillful in knowing such Dharma, this is called the skillful means regarding the skandhas.

“Again, Śāriputra, I say that feeling is like a water bubble. Why? Śāriputra, this water bubble has no self, has no beings, no birth, no life force, no person, no growth, no mind-made, no mānavaka; the nature of a water bubble is the very nature of feeling. When a Bodhisattva-Mahāsattva is skillful in knowing such Dharma, this is called the skillful means regarding the skandhas.

“Again, Śāriputra, I say that perception is like a mirage. Why? Śāriputra, this mirage has no self, has no beings, no birth, no life force, no person, no growth, no mind-made, no mānavaka; the nature of a mirage is the very nature of perception. When a Bodhisattva-Mahāsattva is skillful in knowing such Dharma, this is called the skillful means regarding the skandhas.

“Again, Śāriputra, I say that volition is like a plantain tree. Why? Śāriputra, this plantain tree has no self, has no beings, no birth, no life force, no person, no growth, no mind-made, no mānavaka; the nature of a plantain tree is the very nature of volition. When a Bodhisattva-Mahāsattva is skillful in knowing such Dharma, this is called the skillful means regarding the skandhas.

“Again, Śāriputra, I say that consciousness is comparable to an illusory event. Why? Śāriputra, this illusory event has no self, has no beings, no birth, no life force, no person, no growth, no mind-made, no mānavaka, no agent, no recipient; the nature of an illusory event is the very nature of consciousness. When a Bodhisattva-Mahāsattva is skillful in knowing such Dharma, this is called the skillful means regarding the skandhas.

“Śāriputra, the skandhas are what is called the world; the mark of the world is the mark of decay. Therefore one should understand that the nature of all worldly existence is the nature of the skandhas. Śāriputra, what is called the nature of the world? Namely, the nature of impermanence, the nature of suffering, and the nature of non-self. These natures are the natures of the skandhas; these natures of the skandhas are the nature of the world. If a Bodhisattva-Mahāsattva is skillful in knowing this, then this is called the skillful means regarding the skandhas. Śāriputra, Bodhisattva-Mahāsattva, for the sake of cultivating the Prajñā-Pāramitā, should diligently train in the skillful means regarding the skandhas.

“Furthermore, Śāriputra, what is it that a Bodhisattva-Mahāsattva, through cultivating the Prajñā-Pāramitā, is able to thoroughly penetrate as the skillful means regarding the elements? Śāriputra, the skillful means regarding the elements means this: the Dharma realm is the earth element. Why? Because that Dharma realm does not possess the characteristic of hardness. Again, the Dharma realm is the water element. Why? Because that Dharma realm does not possess the characteristic of moisture. Again, the Dharma realm is the fire element. Why? Because that Dharma realm does not possess the characteristic of maturation. Again, the Dharma realm is the wind element. Why? Because that Dharma realm does not possess the characteristic of movement. Śāriputra, if a Bodhisattva-Mahāsattva within these understands them as they truly are, this is called the skillful means regarding the elements.

“Again, Śāriputra, the Dharma realm is the realm of the eye-consciousness. Why? Because that Dharma realm does not possess the characteristic of illumination. Again, the Dharma realm is the realm of the ear-consciousness. Why? Because that Dharma realm does not possess the characteristic of hearing sound. Again, the Dharma realm is the realm of the nose-consciousness. Why? Because that Dharma realm does not possess the characteristic of smelling fragrance. Again, the Dharma realm is the realm of the tongue-consciousness. Why? Because that Dharma realm does not possess the characteristic of tasting flavor. Again, the Dharma realm is the realm of the body-consciousness. Why? Because that Dharma realm does not possess the characteristic of feeling tactile contact. Again, the Dharma realm is the realm of the mind-consciousness. Why? Because that Dharma realm does not possess the characteristic of discrimination. Śāriputra, if a Bodhisattva-Mahāsattva understands them as they truly are, this is called the skillful means regarding the elements.

“Again, Śāriputra, in this way the realm of self and the Dharma realm are equal, the realm of sentient beings and the Dharma realm are equal, the realm of desire, the realm of form, and the formless realm are equal with the Dharma realm, and the realm of birth and death and the realm of Nirvāṇa are equal with the Dharma realm, and thus even the realm of space and all Dharma realms are entirely equal. Śāriputra, why are they equal? Because emptiness is equal, therefore all dharmas are equal; because equality is without alteration, therefore all dharmas are equal. Again, Śāriputra, if one proclaims an entrance into the conditioned realm, or an entrance into the unconditioned realm, then such entrances are boundless and measureless. If Bodhisattva-Mahāsattvas make such discernments and enter the Dharma realm, this is called the skillful means regarding the elements. Śāriputra, a Bodhisattva-Mahāsattva, for the sake of cultivating the Prajñā-Pāramitā, should diligently train in the skillful means regarding the elements.

“Furthermore, Śāriputra, what is it that a Bodhisattva-Mahāsattva, through cultivating the Prajñā-Pāramitā, is able to thoroughly penetrate as the skillful means regarding the sense fields? Śāriputra, what is called the skillful means regarding the sense fields is that the eye is empty, without self, and without anything that belongs to a self. A Bodhisattva-Mahāsattva understands the nature of the eye in this way as it truly is, and so on up to the mind being empty, without self, and without anything that belongs to a self. A Bodhisattva-Mahāsattva understands the nature of the mind in this way as it truly is. Although a Bodhisattva-Mahāsattva does not accumulate unwholesome actions anywhere but accumulates the wholesome, nevertheless regarding the wholesome and the unwholesome he does not arouse the dual marks. Knowing in this way is called the Bodhisattva-Mahāsattva’s skillful means regarding the sense fields.

“Again, Śāriputra, what is it that a Bodhisattva-Mahāsattva is able to penetrate and skillfully understand concerning the sense field of the eye and the sense field of form? Śāriputra, in regard to eye and form he contemplates the abandoning of desire, yet regarding that abandoning he does not attain it. Knowing in this way is called the Bodhisattva’s skillful means regarding the sense fields. It is likewise with ear and sound, nose and fragrance, tongue and flavor, body and tactile contact, and mind and mental objects. Regarding mind and mental objects he contemplates the abandoning of desire, yet regarding that abandoning he does not attain it. Knowing in this way is called the Bodhisattva’s skillful means regarding the sense fields.

“Again, Śāriputra, when the Tathāgatas proclaim the subtle Dharma, they speak of a noble domain or a non-noble domain. The noble domain is that which is capable of receiving the Dharma of the path; the non-noble domain is that which is far removed from the Dharma of the path. A Bodhisattva-Mahāsattva, concerning both the noble domain and the non-noble domain, should accumulate and accomplish great compassion, and toward sentient beings situated in perilous, non-noble, non-path places, cause them to abide in the correct path, while not abandoning them even when they reach the path. If a Bodhisattva understands in this way and penetrates it well, this is called the Bodhisattva-Mahāsattva’s skillful means regarding the sense fields. Śāriputra, a Bodhisattva-Mahāsattva, for the sake of cultivating the Prajñā-Pāramitā, should diligently train in the skillful means regarding the sense fields.

“Furthermore, Śāriputra, what is it that a Bodhisattva-Mahāsattva, through cultivating the Prajñā-Pāramitā, is able to thoroughly penetrate as the skillful means regarding the truths? Śāriputra, you should know that a Bodhisattva-Mahāsattva has four kinds of entry into the skillful means regarding the truths. What are the four? They are the knowledge of suffering, the knowledge of origination, the knowledge of cessation, and the knowledge of the path. Śāriputra, what is called the knowledge of suffering up to the knowledge of the path? The knowledge that recognizes the aggregates as having the nature of non-arising is called the knowledge of suffering. The knowledge that completely cuts off all defiled craving is called the knowledge of origination. The knowledge that realizes that all dharmas are neither arising nor perishing is called the knowledge of cessation. The knowledge that, at all times and regarding all cognitive objects, discerns that they neither increase nor decrease is called the knowledge of the path. Śāriputra, if a Bodhisattva-Mahāsattva understands the four truths with such wisdom, although he clearly comprehends and penetrates them, he does not attain them. Why is this? Because he wishes to mature all sentient beings. Such completeness is called the skillful means regarding the truths.

“Again, Śāriputra, the Bodhisattva-Mahāsattva’s skillful means regarding the truths has three further kinds. What are the three? The conventional truth, the ultimate truth, and the truth of appearance. Śāriputra, the conventional truth refers to all worldly speech, words, sounds, and provisional designations; this is what is called the conventional truth. What is called the ultimate truth is that in that domain even mental activity cannot enter, and how much less could words articulate it. This is called the ultimate truth. What is called the truth of appearance is that the appearances of all phenomena are actually one appearance, and that one appearance is in fact the appearance of no-appearance. To explain it in this way is called the truth of appearance. Śāriputra, for the sake of sentient beings Bodhisattvas proclaim the conventional truth without weariness; regarding the ultimate truth, they personally realize the truth within it and do not regress or fall; regarding the truth of appearance, they penetrate it deeply and thoroughly know its nature as no-appearance. Śāriputra, this is called the Bodhisattva-Mahāsattva’s diligent training in the skillful means regarding the truths for the sake of cultivating the Prajñā-Pāramitā.”
Furthermore, Śāriputra, a Bodhisattva-Mahāsattva who diligently trains in the skillful means regarding the truths should understand as it truly is that there is one truth without a second. What truth is this? It is the truth of cessation. Śāriputra, the Tathāgatas fully understand and thoroughly penetrate this truth; there is no higher domain beyond it. Once they have penetrated it, they proclaim this single truth for the sake of those sentient beings who still require a higher domain, so that they may train and realize the unsurpassed domain. Śāriputra, if a Bodhisattva understands in this way, he is called one who possesses the Bodhisattva-Mahāsattva’s skillful means regarding the truths.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva should also cultivate the skillful means regarding the truths. Śāriputra, the skillful means regarding the truths refers to being able to well penetrate the noble truths. What is meant by penetrating the noble truths? Śāriputra, the Noble Truth of Suffering is that the five appropriated aggregates by their very nature are truly suffering; this is called the Truth of Suffering. A Bodhisattva-Mahāsattva, in regard to this truth, penetrates that the five aggregates are all marks of suffering, and that the mark of suffering is the mark of emptiness; in this way this is called the Noble Truth of Suffering.

“Śāriputra, the Noble Truth of Origination is that the cause of the five appropriated aggregates is latent craving and views; this is called the Truth of Origination. A Bodhisattva-Mahāsattva, regarding this cause, whether craving or views, does not generate any increase, does not grasp, and is not deluded, but clearly penetrates; this is called the Noble Truth of Origination.

“Śāriputra, the Noble Truth of Cessation is that if the five appropriated aggregates come to complete cessation, this is called the Truth of Cessation. A Bodhisattva-Mahāsattva, contemplating this truth, does not abide in the past limit, does not abide in the future limit, and does not abide in the present, but clearly penetrates; this is called the Noble Truth of Cessation.

“Śāriputra, the Noble Truth of the Path is that if by relying on the path one attains the knowledge of suffering, the knowledge of origination, and the knowledge of cessation, without a second knowledge, this is called the Truth of the Path.

“A Bodhisattva-Mahāsattva, regarding these truths, is able to clearly penetrate them without discrimination; this is called proceeding toward the cessation of suffering and practicing the noble truths. Therefore, Śāriputra, if a Bodhisattva-Mahāsattva examines this truth with wisdom, and causes sentient beings likewise to examine and understand it, this is called the Bodhisattva-Mahāsattva’s skillful means regarding the truths.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva should again contemplate and know these four truths.

“What is the Truth of Suffering? Whatever is able to be felt and whatever is felt are all the Truth of Suffering. When one is skilled in discerning this—meaning that by the nature of wisdom one is skilled in discerning, awakening, understanding, and penetrating—this is called the Bodhisattva’s Noble Truth of Suffering.

“What is the Truth of Origination? If because of a certain cause all the aggregates come to accumulate, this is called the Truth of Origination. To know such a cause as it truly is is called the Bodhisattva’s Noble Truth of Origination.

“What is the Truth of Cessation? When all feelings forever cease, and there is no further sensation, this is called the Truth of Cessation. Though he contemplates the cessation of sensation, he does not personally attain it; understanding in this way is called the Bodhisattva’s Noble Truth of Cessation.

“What is the Truth of the Path? If one is skilled in cultivating the Holy Path that abandons all feeling, this is called the Truth of the Path. It is like a raft or ferry: one does not pursue sensations, nor does one pursue the path; this is called the Bodhisattva’s Noble Truth of the Path that moves toward the cessation of suffering.

“Śāriputra, if a Bodhisattva-Mahāsattva thus directly contemplates, and from the stillness of meditative concentration brings forth four kinds of insight, and these four insights are not ultimately pure—yet if he is able to penetrate and understand them, this is called the Bodhisattva-Mahāsattva’s skillful means regarding the Truths.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva penetrates the skillful means regarding the truths in this way: if he realizes the Truth of Cessation, suffering does not arise. This wisdom that observes there is no arising and no ceasing is called the knowledge of Suffering.

“Śāriputra, regarding the conditioned causes of arising, if he observes that they are neither truly existent nor nonexistent, such wisdom is called the knowledge of Origination.

“Śāriputra, all phenomena that arise are, in their very nature, unborn; thoroughly realizing this, he knows that there is likewise no cessation. This wisdom of non-cessation is called the knowledge of complete Cessation.

“If such a path is immeasurable, untraceable, and cannot be examined, this is called vast knowledge, and this knowledge is called the knowledge of the Path.

“Śāriputra, a Bodhisattva-Mahāsattva is able to skillfully establish these truths and does not cling to the knowledge of these truths; this is called the Bodhisattva-Mahāsattva’s skillful means regarding the truths. Śāriputra, a Bodhisattva-Mahāsattva, for the sake of cultivating the Prajñā-Pāramitā, should diligently train in the skillful means regarding the truths.

“Furthermore, Śāriputra, what is it that a Bodhisattva-Mahāsattva, through cultivating the Prajñā-Pāramitā, is able to thoroughly penetrate as the skillful means regarding the unobstructed knowledges? Śāriputra, because Bodhisattva-Mahāsattvas fully cultivate the Prajñā-Pāramitā, they are endowed with four kinds of unobstructed knowledges. What are the four? They are the unobstructed knowledge of meanings, the unobstructed knowledge of the Dharma, the unobstructed knowledge of expressions, and the unobstructed knowledge of eloquence.

“Śāriputra, what is the unobstructed knowledge of meanings? Śāriputra, Bodhisattvas, relying upon the Prajñā-Pāramitā, obtain this unobstructed knowledge of meanings, which is the knowledge that realizes the ultimate domain of all dharmas. To contemplate this knowledge is to contemplate the unobstructed knowledge of meanings. Extending further, there is the knowledge of all cognitions, the knowledge of causes, the knowledge of conditions, the knowledge of conjunction, the knowledge of pervasive concomitants, the knowledge of vast dependent-arising, the knowledge of dharma-nature free from admixture, the knowledge of the Tathāgata’s modes of entry, the knowledge that abides in the reality-limit, the knowledge of discerning in accordance with emptiness, the knowledge of contemplating the signless as it is, the knowledge of arousing aspiration regarding the wishless, the knowledge of arousing application regarding the non-application, the knowledge of entering realization through the single principle, the knowledge of entering realization by contemplating the absence of sentient beings, the knowledge of entering realization by contemplating the non-self of dharmas, the knowledge of constantly entering the absence of a living being, the knowledge of contemplating the ultimate by observing the absence of graspable aggregates, the knowledge of unobstructed discernment regarding past lives, the wisdom of boundless discernment regarding future lives, the knowledge that discerns all places in regard to present lives, the knowledge of contemplating the aggregates as illusion-like, the knowledge of contemplating the realms as like venomous snakes, the knowledge of contemplating all places as like empty ashes, the wisdom of contemplating internal dharmas as quiescent, the knowledge of contemplating external dharmas as having no functioning, the knowledge of contemplating all spheres as having nothing whatsoever, the knowledge of contemplating the mindfulness establishments as secure abidance, the knowledge of contemplating destinies as following according to conditions, the knowledge of contemplating dependent arising as directly manifest, the knowledge of contemplating the truths as thoroughly penetrated, the knowledge of contemplating all suffering as unborn, the knowledge of contemplating all origination as requiring no application, the knowledge of contemplating all cessation as free of characteristics, the knowledge of contemplating all paths as liberative assistance, the knowledge of analyzing phrases regarding all dharmas, the knowledge of penetrating the faculties, the knowledge of observing the powers as unassailable, the knowledge of contemplating the bases of Śamatha, the knowledge of illuminating through vipaśyanā, the knowledge of contemplating all illusions as falsely accumulated, the knowledge of contemplating mirages as bewildering, the knowledge of contemplating dreams as falsely perceived, the knowledge of contemplating echoes as dependently arisen jointly, the knowledge of contemplating reflections as unmoving, the knowledge of contemplating diverse marks as one mark, the knowledge of contemplating all bonds as free from bondage, the knowledge of contemplating all continuities as without continuity, the knowledge of entering by following the knowledge of the Śrāvakas, the knowledge of entering a single domain by the vast dependent-arising of the Pratyekabuddhas, and the knowledge of observing that in the great vehicle of the Buddhas all wholesome roots can be accumulated as provisions.

“Śāriputra, to contemplate all these forms of wisdom is called the Bodhisattva-Mahāsattva’s unobstructed knowledge of meanings.

“Furthermore, Śāriputra, a Bodhisattva-Mahāsattva has yet another unobstructed knowledge of meanings. What is called ‘orientation toward meaning’ is the reliance upon, and return to, the intrinsic nature of all dharmas. Why is this? Because all dharmas universally are emptiness, and that emptiness is called meaning. Because all dharmas universally are signless, and the signless is called meaning. Because all dharmas universally are wishless, and the wishless is called meaning. Because all dharmas universally are distant, and such distance is called meaning. Because all dharmas universally are without a being, without a life force, and without person, such a state is called meaning. If a Bodhisattva-Mahāsattva is able to enter in accordance with such meaning, this is called the unobstructed knowledge of meanings. Śāriputra, if a Bodhisattva-Mahāsattva proclaims such meanings, you should understand that he is proclaiming the Dharma of non-abiding, proclaiming the inexhaustible Dharma—that he is proclaiming whatever is revealed in all things—and that he is proclaiming the meaning discerned by all unobstructed knowledges of the wise ones. You should understand that such a person is confirmed and rejoiced in by all Buddhas, the World-Honored Ones. You should understand that this wisdom is true wisdom, real wisdom, non-dual wisdom, and wisdom unobstructed in discerning all domains.

“Śāriputra, when a Bodhisattva-Mahāsattva understands in this way, this is called the unobstructed knowledge of meanings.”
Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s unobstructed knowledge of the Dharma? Śāriputra, because a Bodhisattva-Mahāsattva cultivates the Prajñā-Pāramitā, he attains this unobstructed knowledge of the Dharma, which is the knowledge that can enter and accord with all dharmas. What is this knowledge that enters and accords with all dharmas? Śāriputra, it is the knowledge that has entry into all dharmas. What dharmas? Whatever is wholesome or unwholesome, meritorious or not, with outflow or without outflow, worldly or supramundane, conditioned or unconditioned, defiled or pure, up to entering in accord with birth-and-death and nirvāṇa. In all such dharmas he enters in accord with the equality of dharma-nature and the equality of Bodhi. Such knowledge is called the unobstructed knowledge of the Dharma.

“Furthermore, Śāriputra, what is called the unobstructed knowledge of the Dharma? A Bodhisattva-Mahāsattva, using wisdom that discerns mental activities, personally enters into the modes of craving: he enters into the mode of craving that is artificially posited, or again enters into the mode of craving that arises by expedient designation, or again enters into the mode of craving that is firm, or again enters into the mode of craving that is slight, or again enters into the mode of craving that is unreasonable, or again enters into the mode of craving concerned with livelihood and pursuit, or again enters into the mode of craving carried over from former lives, or again enters into the modes of craving with limitless and varied characteristics, or again enters into the modes of craving produced in the present through the convergence of many conditions.

“Again, Śāriputra, a Bodhisattva-Mahāsattva knows the modes of craving of sentient beings in this way, such as: there are beings who crave internally but not externally, or beings who crave externally but not internally, or beings who crave both internally and externally.

“Again, Śāriputra, there are beings who crave form but not sound, or beings who crave sound but not form, or beings who crave both form and sound. There are beings who crave form but not fragrance, or beings who crave fragrance but not form, or beings who crave both form and fragrance. There are beings who crave form but not flavor, or beings who crave flavor but not form, or beings who crave both form and flavor. There are beings who crave form but not tactile sensations, or beings who crave tactile sensations but not form, or beings who crave both form and touch.

“Again, Śāriputra, there are beings who crave sound but not fragrance, or beings who crave fragrance but not sound, or beings who crave both sound and fragrance. There are beings who crave sound but not flavor, or beings who crave flavor but not sound, or beings who crave both sound and flavor. There are beings who crave sound but not tactile sensations, or beings who crave tactile sensations but not sound, or beings who crave both sound and touch.

“Again, Śāriputra, there are beings who crave fragrance but not flavor, or beings who crave flavor but not fragrance, or beings who crave both fragrance and flavor. There are beings who crave fragrance but not tactile sensations, or beings who crave tactile sensations but not fragrance, or beings who crave both fragrance and touch.

“Again, Śāriputra, there are beings who crave flavor but not tactile sensations, or beings who crave tactile sensations but not flavor, or beings who crave both flavor and touch. Again, Śāriputra, there are beings who crave form and sound but not fragrance, or beings who crave fragrance but not form and sound, or beings who crave form, sound, and fragrance. There are beings who crave form and sound but not flavor, or beings who crave flavor but not form and sound, or beings who crave form, sound, and flavor. There are beings who crave form and sound but not tactile sensations, or beings who crave tactile sensations but not form and sound, or beings who crave form, sound, and touch.

“Again, Śāriputra, there are beings who crave sound and fragrance but not flavor, or beings who crave flavor but not sound and fragrance, or beings who crave sound, fragrance, and flavor. There are beings who crave sound and fragrance but not tactile sensations, or beings who crave tactile sensations but not sound and fragrance, or beings who crave sound, fragrance, and touch.

“Again, Śāriputra, there are beings who crave fragrance and flavor but not tactile sensations, or beings who crave tactile sensations but not fragrance and flavor, or beings who crave fragrance, flavor, and touch. Again, Śāriputra, there are beings who crave form, sound, and fragrance but not flavor, or beings who crave flavor but not form, sound, and fragrance, or beings who crave form, sound, fragrance, and flavor. There are beings who crave form, sound, and fragrance but not tactile sensations, or beings who crave tactile sensations but not form, sound, and fragrance, or beings who crave form, sound, fragrance, and touch.

“Again, Śāriputra, there are beings who crave sound, fragrance, and flavor but not tactile sensations, or beings who crave tactile sensations but not sound, fragrance, and flavor, or beings who crave sound, fragrance, flavor, and touch. Again, Śāriputra, there are beings who crave form, sound, fragrance, and flavor but not tactile sensations, or beings who crave tactile sensations but not form, sound, fragrance, and flavor, or beings who crave form, sound, fragrance, flavor, and touch.

“Śāriputra, in this way there are immeasurably many sentient beings, each producing such immeasurable forms of craving, entering into the modes of craving.

“Because a Bodhisattva-Mahāsattva has entered into this gateway, he enters into twenty-one thousand modes of craving, twenty-one thousand modes of hatred, twenty-one thousand modes of delusion, and twenty-one thousand modes of equal-disposition. Śāriputra, if a Bodhisattva-Mahāsattva enters into these eighty-four thousand gateways of afflictive conduct, you should understand that such a Bodhisattva-Mahāsattva is fully endowed with knowledge vast in mind, with the knowledge of speaking in accordance with circumstances, with the knowledge of speaking without increase or decrease, with the knowledge of speaking at the right time without error, with the knowledge that recognizes the different capacities of sentient beings, and with the knowledge that never utters false or fruitless words. Śāriputra, because a Bodhisattva-Mahāsattva is endowed with such superior knowledges, he is said to possess the unobstructed knowledge of the Dharma.

“Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s unobstructed knowledge of expressions? Śāriputra, because a Bodhisattva-Mahāsattva cultivates the Prajñā-Pāramitā, he is endowed with this unobstructed knowledge of expressions, which is the knowledge that enters into all forms of speech and phrasing. Having obtained this knowledge, he can understand the speech of the devas, the speech of the nāgas, the speech of the yakṣas, the speech of the gandharvas, the speech of the asuras, the speech of the garuḍas, the speech of the kinnaras, the speech of the mahoragas, the speech of humans, and the speech of non-humans. Up to all words, voices, and deliberations of sentient beings in the five destinies, a Bodhisattva is able to enter them all with wisdom, and can in turn employ such speech-sounds to expound the True Dharma for those beings. Śāriputra, this is called the Bodhisattva-Mahāsattva’s unobstructed knowledge of expressions.

“Again, Śāriputra, there is another unobstructed knowledge of expressions: Bodhisattvas skillfully discern that ‘these words are suited to reveal only these dharmas; these words should accordingly debate only these dharmas; these words should use this particular term to conceal this dharma.’ A Bodhisattva-Mahāsattva, using such discernment, also knows: ‘this is a single word, this is two words, this is many words.’ He also knows: ‘this is a feminine word, this is a masculine word, this is a word that is neither masculine nor feminine.’ He also knows: ‘this is an abbreviated word, this is an expanded word, this is a good word, this is a bad word.’ He also knows past words, future words, and present words. He also knows: ‘in this situation a word has been added, in this situation many words have been added.’ If Bodhisattvas are skilled in discerning in this way, this is called the unobstructed knowledge of expressions.

“Again, Śāriputra, there is another unobstructed knowledge of expressions: the words spoken by a Bodhisattva-Mahāsattva are the collective result of immeasurable virtues. What are these? Śāriputra, the words spoken by Bodhisattvas are not feeble; their expressions are arranged with skill, free from clutter and free from haste, their sentences exceedingly clear, with meaning complete and perfect. They accord with and bring delight to the assemblies, reveal profound principles in manifold elegant ways, and are adorned with the conventional truth and the ultimate truth. Their own insight is unobstructed, and their words are confirmed by the Buddhas, causing all beings to rejoice. Śāriputra, being endowed in this way is called the Bodhisattva-Mahāsattva’s unobstructed knowledge of expressions.

“Furthermore, Śāriputra, what is the Bodhisattva-Mahāsattva’s unobstructed knowledge of eloquence? Śāriputra, the Bodhisattva’s eloquence is such that, because a Bodhisattva-Mahāsattva cultivates the Prajñā-Pāramitā, he attains these forms of eloquence: eloquence unhindered in words, eloquence unhindered in recollection and discernment, eloquence that flows forth without interruption, swift eloquence, rapid eloquence, quick and agile eloquence, immovable eloquence, eloquence free from dullness or stammering, eloquence that responds to questions without hesitation, eloquence without fear of retreat, eloquence that does not contradict, eloquence without disputation, eloquence that expresses the Dharma in ways delightful to hear, eloquence grounded in patience, eloquence profound and subtle, eloquence of manifold distinctions, eloquence of various subtleties, eloquence in both the conventional truth and the ultimate truth, eloquence that establishes all giving, precepts, forbearance, diligent effort, meditations, and prajñā; eloquence that establishes all foundations of mindfulness, right efforts, supernormal power feet, faculties, powers, factors of awakening, factors of the path, Śamatha, and vipaśyanā; eloquence that establishes all meditations, liberations, samādhi, and samāpatti; eloquence of vast knowledge; eloquence of all vehicles of the noble ones; eloquence concerning the mental conduct of all beings; eloquence free of stammering, free of obstruction, free of frivolity, free of harshness; eloquence with pleasing and gentle tones, eloquence pure, eloquence measured and poised, eloquence without attachment, eloquence that instructs and commands, eloquence of samāhita utterance, eloquence that accords with excellence, eloquence free of irrelevance, eloquence of beautiful sound, eloquence of smooth and supple tone, eloquence without grounds for reproach, eloquence praised by all noble beings.

“Śāriputra, with all such forms of eloquence the Bodhisattva-Mahāsattva makes proclamation throughout boundless Buddha-fields; his voiced expression surpasses all Brahmā-sounds. These spoken sounds are clear and pure, acknowledged by all Tathāgatas. Endowed with such eloquence, these Bodhisattvas employ these voices to show compassion toward sentient beings and toward person, widely proclaiming the subtle True Dharma and enabling them to escape birth and death and utterly bring suffering to an end. Śāriputra, this is called the Bodhisattva-Mahāsattva’s unobstructed knowledge of eloquence.

“Śāriputra, these are called the skillful means regarding unobstructed knowledges. A Bodhisattva-Mahāsattva, for the sake of cultivating the Prajñā-Pāramitā, should diligently train in the skillful means regarding unobstructed knowledges.”