@182 The buddha said to Śāriputra: While bodhisattvas, great beings, are coursing in perfect wisdom, they should so ponder: Bodhisattva is a mere word, buddha is also a mere word, and perfect wisdom also, mere words. Form is a mere word, feeling, perception, impulse and consciousness— all mere words. Śāriputra, as self is a mere word, no permanent self can be found. A living being, a soul, a life, a being born, growing up, humankind, a human being, a doer, an enabler of doing, a starter, an enabler of starting, a feeler, an enabler of feeling, a cognizer, a reviewer— none of these can be found. They cannot be found based on emptiness, and are merely used as names for speaking. So, too, bodhisattvas, great beings, course in perfect wisdom, not reviewing a self, not reviewing living beings— and so forth to, not reviewing a cognizer, a reviewer— whatever names are spoken, those, too, are not reviewable.

@183 Bodhisattvas, great beings, who would course in perfect wisdom like this, buddha wisdom aside,??[[[除佛智慧]]] surpass all śrāvakas and pratyekabuddhas, on an emptiness cannot be found basis. For what reason? These bodhisattvas, great beings are named dharmas and wherever names occur, they too cannot be found, that is the basis. Śāriputra, bodhisattvas, great beings, who can course like this, are said to course in perfect wisdom. Like the bamboo that fills Jambudvīpa, the hemp, the rice, the grasses, (given) a similar number of monks, with wisdom like Śāriputra, Maudgalyāyana, and others, compared to bodhisattvas coursing in perfect wisdom, their wisdom is not a hundredth part, not a thousandth part, not a hundred thousandth part. On what basis? Bodhisattvas, great beings, use wisdom to rescue all living beings, on that basis.

@184 Śāriputra, Fill Jambudvīpa with the likes of Śāriputra, Maudgalyāyana, and others. Fill the universe with the likes of Śāriputra, Maudgalyāyana, and others. Do this again, fill world systems throughout the ten directions, numerous as the grains of sand in the River Ganges, with the likes of Śāriputra, Maudgalyāyana, and others, compared to bodhisattvas coursing in perfect wisdom, their wisdom would not be a hundredth part, not a thousandth or a hundred thousandth part— and so forth to, it is beyond the reach of analogy by number.

@185 Moreover, Śāriputra, bodhisattvas, great beings, who course in perfect wisdom and for one day train in wisdom, surpass all śravakas and pratyekabuddhas.

@186 Śāriputra said to the buddha: Lord, the wisdom of the śrāvakas, stream-winners, once-returners, never-returners, arhats, pratyekabuddhas and buddhas— these varieties of wisdom do not differ from one another, are not in conflict with each other, being unborn, and empty in essential nature. If dharmas are not in conflict with each other, unborn, and empty in essential nature, and those dharmas do not differ, why did the Lord say: Bodhisattvas, great beings, who course in perfect wisdom and for one day train in wisdom, surpass śrāvakas and pratyekabuddhas?

@187 The buddha said to Śāriputra: What do you think? Bodhisattvas, great beings, who course in perfect wisdom and for one day train in wisdom, and will think to themselves: I course in the wisdom of the path to benefit all living beings. I shall by means of the knowledge of all modes, know all dharmas, and save all living beings. Would this occur in the wisdom of a śrāvaka, or a pratyekabuddha? Śāriputra: No, indeed, O Lord.

@188 Śāriputra, What do you think? Would this thought occur to a śrāvaka, or a pratyekabuddha: I should win full enlightenment to save all living beings, to enable them to attain the nirvana that leaves nothing behind? Śāriputra: No, indeed, O Lord.

The buddha said to Śāriputra: Upon this basis, you should recognize that the wisdom of a śrāvaka, or a pratyekabuddha compared to that of bodhisattvas is not a hundredth part —and so forth to, it is beyond the reach of analogy by number.

@189 Śāriputra, What do you think? Would this thought occur to a śrāvaka, or a pratyekabuddha: I course in the six perfections to mature living beings, to transmute world systems into paradises [[[莊嚴世界]]], to become equipped with the ten powers of a buddha, the four grounds of self-confidence, the four unimpeded cognitions, the eighteen dharmas special to a buddha, to rescue innumerable living beings and enable them to attain nirvana? Śāriputra: No, indeed, O Lord.

@190 The buddha said to Śāriputra: But bodhisattvas, great beings, are able to think: I must course in the six perfections— and so forth to, the eighteen dharmas special to a buddha to succeed at full enlightenment, to rescue innumerable living beings and enable them to attain nirvana. Like a firefly wouldn't think: I am able to illuminate everything throughout the whole of Jambudvīpa, just so, arhats and pratyekabuddhas also don't think: we course in the six perfections— and so forth to, the eighteen dharmas special to a buddha, to win full enlightenment, to rescue innumerable living beings and enable them to attain nirvana.

@191 Śāriputra, Just as when the sun comes out, it shines throughout Jambudvīpa, excluding nothing from the light, so, too, bodhisattvas, who course in the six perfections— and so forth to, the eighteen dharmas special to a buddha, win full enlightenment in order to rescue innumerable living beings and enable them to attain nirvana.

Chapter 3.2

@192 Śāriputra said to the buddha: How do bodhisattvas, great beings, pass beyond the śrāvaka and pratyekabuddha levels, and dwell on the level of a never-returner and purify the buddhapath?

@193 The buddha said to Śāriputra: Bodhisattvas, great beings, from the initial resolve onward, course in the six perfections, dwell in emptiness, the signless, in unmade dharmas, ?? [[[無作法 dcd2《百喻經•索無物喻》：“第二人言無物者，即是無相、無願、無作。”]]] and are able to surpass all śrāvaka and pratyekabuddha levels, dwell on the level of a never-returner and purify the buddhapath.

@194 Śāriputra said to the buddha: What are the levels whereon bodhisattvas, great beings, dwell that, for the sake of śrāvakas, and pratyekabuddhas, they are able to create a field of merit?

@195 The buddha said to Śāriputra: Bodhisattvas, great beings, from the initial resolve onward, course in the six perfections— and so forth to, sit upon the seat of enlightenment, and throughout (this process) they constantly create a field of merit for the sake of śrāvakas, and pratyekabuddhas.

@196 On what basis? Due to the existence of the karmic matrix of bodhisattvas, great beings, all wholesome dharmas in the world arise.

@197 What kind of wholesome dharmas? The ten wholesome paths of action, the five precepts, the eight (laity) precepts for spiritual success, the four trances, the four unlimited states of mind, the four formless attainments— the four applications of mindfulness, the four right efforts, the four bases of psychic power, the five dominants, the five powers, the seven limbs of enlightenment, the eightfold path— all appear in the world. On the basis of the karmic matrix of bodhisattvas, great beings, the six perfections, the eighteen kinds of emptiness, the ten powers of a buddha, the four grounds of self-confidence, the four unimpeded cognitions, the eighteen dharmas special to a buddha, the great loving-kindness, the great compassion, the knowledge of all modes— all appear in the world. On the basis of the karmic matrix of bodhisattvas, great beings, great Kṣatriya families, great Brahman families, great families of devotees, the deva-kings of the four heavens, the heaven of neither perception nor non-perception— all appear in the world. On the basis of the karmic matrix of bodhisattvas, great beings, stream-winners, once-returners, never-returners, arhats, pratyekabuddhas, and buddhas all appear in the world.

@198 Śāriputra said to the buddha: Do bodhisattvas, great beings, purify to perfection the merit of giving? The buddha said: No, indeed. On what basis? On the basis that its purity was perfect to begin with.

@199 Śāriputra, bodhisattvas, great beings, are the great masters of giving. What kind of things do they give? All the wholesome dharmas. What kind of wholesome dharmas? The ten wholesome paths of action, the five precepts— and so forth to, the eighteen special dharmas, the knowledge of all modes— with these they give.

@200 Śāriputra said to the buddha: Lord, How do bodhisattvas, great beings, ply perfect wisdom, and establish congruence [[[相應]]] with perfect wisdom?

@201 The buddha said to Śāriputra: Bodhisattvas, great beings, who ply the emptiness of form, are called congruent with perfect wisdom— those who ply the emptiness of feeling, perception, impulse, consciousness— are called congruent with perfect wisdom. Moreover, Śāriputra, bodhisattvas, great beings, who ply the emptiness of the eye, are called congruent with perfect wisdom, who ply the emptiness of the ear, nose, tongue, body, mind— are called congruent with perfect wisdom. To ply the emptiness of form, is called congruent with perfect wisdom, to ply the emptiness of sound, scent, taste, touchable, dharmas— is called congruent with perfect wisdom. To ply the emptiness of the eye element, emptiness of the form element, emptiness of the eye consciousness element— is called congruent with perfect wisdom. To ply the emptiness of the ear, sound, and sound consciousness elements, of the nose, scent, and nose consciousness elements, of the tongue, taste, and tongue consciousness elements, of the body, touch, and body consciousness elements, of the mind, dharmas, and mind consciousness element— is called congruent with perfect wisdom. To ply the emptiness of suffering— is called congruent with perfect wisdom. To ply the emptiness of origination, stopping, path— is called congruent perfect wisdom. To ply emptiness of ignorance— is called congruent with perfect wisdom. To ply the emptiness of impulse, consciousness, name and form, the six sense organs, touchable, and feeling, craving, grasping, becoming, birth, old age and death— is called congruent with perfect wisdom. To ply the emptiness of all dharmas, whether it is the emptiness of the conditioned or unconditioned is called congruent with perfect wisdom.

@202 Moreover, Śāriputra, bodhisattvas, great beings, who ply the emptiness of essential nature are called congruent with perfect wisdom. So it is, Śāriputra, bodhisattvas, great beings, who, coursing in perfect wisdom ply the seven kinds of emptiness, namely, essential nature emptiness, own-mark emptiness, emptiness of all dharmas, unfindable emptiness, the emptiness of non-existing dharmas, emptiness of existing dharmas, and the emptiness of both non-existing and existing dharmas, are called congruent with perfect wisdom.

@203 The buddha said to Śāriputra: Bodhisattvas, great beings, while plying the seven kinds of emptiness, do not review form, be it congruent [[[相應]]] or not. They do not review feeling, perception, impulse, or consciousness, be it congruent or not. They do not review form, be it marked by rising or marked by falling. They do not review feeling, perception, impulse, or consciousness, be it marked by rising or marked by falling. They do not review form, be it marked by defiling or marked by purifying. They do not review feeling, perception, impulse, or consciousness, be it marked by defiling or marked by purifying.

@204 They do not review form joining with feeling, nor review feeling joining with perception, nor review perception joining with impulse, nor review impulse joining with consciousness. On what basis? There is no such thing as one dharma joining with another dharma, their essential nature is empty, that is the basis.

@205 Śāriputra, in the emptiness of form there is no form, feeling, perception, impulse, and in the emptiness of consciousness there is no consciousness.

@206 Śāriputra, since form is empty there is no mark of impingement, since feeling is empty there is no mark of feeling, since perception is empty there is no mark of recognition, since impulse [[[saṃskāra: This Conze translation of the name of the fourth skandha is currently 'under review'.]]] is empty there is no mark of being made, since consciousness is empty there is no mark of awareness.

@207 On what basis? Śāriputra, form is not different from emptiness, emptiness is not different from form; whatever is form that is emptiness, whatever is emptiness that is form; feeling, perception, impulse, and consciousness follow suit.

@208 Śāriputra, All these dharmas marked by emptiness, are not born nor stopped, are not defiled nor immaculate, do not increase nor diminish, and these empty dharmas are not past, future, or present. On this basis, in emptiness there is no form, no feeling, perception, impulse, consciousness, there is no eye, ear, nose, tongue, body, mind; no form, sound, smell, taste, touchable, no dharmas. There is no eye element— and so forth to, no mind consciousness element, there is no ignorance, and there is no stopping of ignorance—and so forth to, no decay and death, and no stopping of decay and death; there is no suffering, origination, stopping, path, and there is no cognition, and no attainment. There is no stream-winner, no fruit of a stream-winner, no once-returner, no fruit of a once-returner, no never-returner, no fruit of a never-returner, no arhat, no fruit of an arhat, no pratyekabuddha, no pratyekabuddha path. There is no buddha, and no buddha path. Śāriputra, bodhisattvas, great beings, plying so are said to be congruent with perfect wisdom.

177 Shariputra, while the bodhisattvas, great beings, course in perfect wisdom while promoting the six perfections, each son or daughter of good family is filled with joy and says to themselves: For that person we should be a father, mother, wife, kinfolk, good friend.

178 Thereupon, the four divine kings—and so forth, to the highest gods, were immensely happy. They said to themselves: We should create skillful means that will enable the bodhisattvas to separate from sexual desires, and from the initial resolve onward, to remain chaste, to have nothing to do with sensual desires—since to embrace the five desires is to block birth in Brahman's Heaven, let alone full enlightenment. Upon this basis, Shariputra, bodhisattvas, great beings, who cut off sexual desire and leave home, deserve to win full enlightenment; it's not by not cutting off desires.

179 Shariputra said to the buddha: Lord, is it normal that bodhisattvas, great beings, have a father, mother, wife, kinfolk, good friends?

The buddha said to Shariputra: Some bodhisattvas, great beings, have a father, mother, wife, kinfolk, good friends. Some bodhisattvas, from the initial resolve onward, sever sexual desires, live a chaste life—and so forth, to win full enlightenment, while not indulging in sensual desires. Some bodhisattvas on the basis of the power of skillful-means, having experienced the five desires, leave home and win full enlightenment.

180 For example, take a magician or a magician's apprentice well-versed in magic, who conjures up the five desires, and plays together with them. What do you think? Is that person really embracing these five desires?

Shariputra: No, indeed, O Lord.

The buddha said to Shariputra: So it is with bodhisattvas, great beings who, thanks to the power of skillful means, conjure up the five desires and experience pleasure within them in order to mature living beings. These bodhisattvas, great beings, are not polluted by desires, for in sundry circumstances they disparage the five desires as aflame, filthy, destructive, and hostile. On this basis, Shariputra, you should understand it is for the sake of living beings that bodhisattvas embrace the five desires.

181 Shariputra said to the buddha: How should bodhisattvas, great beings, course in perfect wisdom?

The buddha said to Shariputra: Bodhisattvas, great beings, while coursing in perfect wisdom, do not review bodhisattvas, do not review even the name bodhisattva, do not review perfect wisdom, nor do they review themselves coursing in perfect wisdom, nor do they review themselves not coursing in perfect wisdom.

On what basis? A bodhisattva, and the name bodhisattva are empty of own-being. In emptiness there is no form, no feelings, perceptions, impulses, or consciousness; furthermore, apart from form there is no emptiness, and apart from feelings, perceptions, impulses, and consciousness there is no emptiness. Whatever is form that is emptiness; whatever is emptiness that is form. Whatever is emptiness that is feelings, perceptions, impulses, consciousness, and whatever is feelings, perceptions, impulses, consciousness, that is emptiness.

On what basis? Shariputra, On the basis of the mere existence of a name, you assume it's bodhi. On the basis of the mere existence of a name, you assume it's a bodhisattva. On the basis of the mere existence of a name, you assume it's emptiness. For what reason? Because the true essential nature of every dharma has not been born, has not been extinguished, has not been defiled, has not been purified.

Bodhisattvas, great beings, who course like this, review neither birth, nor extinction, and review neither defilement, nor purity.

On what basis? Names are something created from a conflux of causes and conditions in a karmic matrix, spoken as merely provisional appellations that differentiate memories and perceptions. This is the basis upon which bodhisattvas, great beings, while coursing in perfect wisdom do not review any names, and based on not reviewing are not attached to anything.

1 Thus have I heard at one time. 2 The bhagavan 3 dwelt in Rāja-gṛha, 4 in the hills of Vulture Peak, 5 together with a great assembly of monks, 6 five thousand in all.

7 All were arhats, 8 defilements fully gone, 9 never again perturbed. 10 They were quite free in their hearts, quite free in their wisdom, 11 pliant and gentle at heart, 12 great nagas, 13 who had done what they had to do. 14 They had cast off the burden or could bear the burden. 15 They had won their own weal, 16 nullified every tie to becoming and 17 by right understanding attained release. 18 Except for Ananda at the learner's level, they were stream-winners.

19 Moreover, there were five hundred nuns, male devotees and female devotees, all of whom beheld1 the holy truths.

20 Moreover, there were bodhisattvas, 21 great beings, 22 all of whom had attained the dharanis— and so forth to, the samadhis, and who coursed in emptiness, the signless, the wishless, and had won the patience of equanimity. 23 And they had attained the unimpeded dharanis. 24 All were endowed with the five psychic powers, 25 inevitably true to their word and 26 never lazy. 27 They had cast off profit and fame. 28 They explained dharma with no ulterior motive and 29 perfected their extremely deep patience with dharmas. 30 They had won the power of fearlessness. 31 They had transcended every deed of mara and 32 were completely free of all karmic blockage. 33 They skillfully explained the dharma of causes and conditions. 34 From incalculable kalpas onward they put forth the great vow. 35 With a gentle, pleasant visage they always first greeted others politely, never vulgar in their talk. 36 They were not intimidated in large assemblies, and 37 for countless millions of kalpas they explained dharma. 38 They understood every dharma as a magical show, flame-like, as the moon reflected in water, as empty space, as an echo, as a city of the gandharvas, as a dream, image-like, as an image in a mirror, as a magical illusion, and 39 they had won unimpeded fearlessness. 40 Fully aware of where the proclivities of living beings lead, they used subtle wisdom to rescue them. 41 Their minds were without thought coverings, and 42 they had developed full patience. 43 True to reality, they skillfully saved beings. 44 They vowed to experience the immeasurable worlds of every buddha. 45 They recalled immeasurable buddhalands, and the samadhis of all buddhas were constantly present. 46 They could invite immeasurable buddhas into their presence. 47 They could sever all kinds of views, ties— and so forth to, every disturbing emotion, 48 and sport with producing a hundred thousand samadhis. 49 Every one of these bodhisattvas had equivalent immeasurable virtues and accomplishments.

50 The names of these bodhisattvas were: Goodmund, Trove, Naradatta, Stellarwon, Aquadeva, Masterdeva, Great Intelligence, Beneficial Intelligence, Accrued Intelligence, Fruitful Vision, Wellforth, Natural-winner, Everdiligent, Neverlax, Solarmatrix, Neverdull, Avalokita, Manjuśrī, Holder-of-the-gem-mudra, Ever-upraised-hands, and Maitreya2, and there were measureless billions of niyutis of equivalent bodhisattvas, all replacements, succeeding to the honored positions of their predecessors.

51 Thereupon, the Lord spread out the lion seat, sat in full lotus, straightened his body, focused his thoughts on the here and now, and entered a samadhi called King of Samadhis, wherein all samadhis meet.

52 Thereupon, the Lord mindful and self-possessed emerged from the samadhi and with the heavenly eye surveyed the world system. His whole body beamed. 53 From the soles of his feet, from imprints of wheels with a thousand spokes came 6,000,000 million light rays. 54 His ten toes, both ankles, both calves, both knees, both thighs, his waist, backbone, stomach, back, navel, heart, the mark of virtue on his chest, his shoulders, arms, ten fingers, neck, mouth, forty teeth, both nostrils, both eyes, and both ears, the white tuff mark, and his cowl—each emitted 6,000,000 million light rays.

55 From every one of these rays came powerful light that shown everywhere throughout the great trichiliocosm. From the great trichiliocosm, world systems in the east, numerous as the grains of sand in the River Ganges, were illuminated everywhere, in the southern, western, and northern quadrants, the four intermediate directions, above and below, as well. Any living being who came into contact with this light inevitably won full enlightenment. 56 The light penetrated world systems in the east numerous as the grains of sand in the River Ganges, and likewise throughout the ten directions.

10 57 Thereupon, every pore of the Lord's entire body beamed, and the emitted light illuminated everything in the great trichiliocosm, reaching throughout the ten directions to world systems numerous as the grains of sand in the River Ganges. Any living being who came into contact with this light inevitably won full enlightenment.

58 Thereupon, with this steady light, the Lord illuminated everything in the great trichiliocosm, including buddhalands in the east numerous as grains of sand in the River Ganges, and likewise throughout the ten directions. Any living being who came into contact with this light inevitably won full enlightenment.

59 Thereupon, the Lord brought forth the long broad tongue mark covering everything in the great trichiliocosm of world systems, pleased and smiling. From his tongue came forth innumerable thousands of myriads of millions of rays that changed one by one into golden gem-made mil-foil blossoms. Atop each blossom was a conjured buddha, sitting in full lotus, explaining the six perfections. Any living being who heard this inevitably won full enlightenment. Likewise for all buddhalands in the ten directions, numerous as grains of sand in the River Ganges.

60 Then, the Lord still sitting on the lion seat entered the Lion's Play samadhi. With his psychic power, he shook the trichiliocosm, moving it in six ways: 61 It rose in the east and sank in the west. It rose in the west and sank in the east. It rose in the south and sank in the north. It rose in the north and sank in the south. It rose on the sides and sank in the center. It rose in the center and sank on the sides. 62 The earth was pliant, instilling peace and happiness in living beings.

63 Within this great trichiliocosm, the hell beings, hungry ghosts, animals and those in the eight places of hardship instantly found themselves freed. They won rebirth above among the gods, ascending from the abode of the four heavens of the four deva-kings— and so forth to, the abode of the heaven of magical enjoyments created by others. 64 All the gods and humans were conscious of their own past lives and were immensely happy. They came to where the buddha was and after paying their respects by lowering their head to the buddha's feet, stood to one side.

65 So it was throughout the ten directions in world systems numerous as the grains of sand in the River Ganges. Everywhere the earth moved in six ways. All hell beings, hungry ghosts, animals and those in the eight places of hardship were instantly set free. They won rebirth above among the gods, ascending to the level of the sixth heaven of desire. 66 Then, in the great trichiliocosm among living beings, the blind regained their sight, the deaf regained their hearing, the dumb regained their speech, the mad regained their sanity, the frantic regained their composure; the naked were clothed, the hungry and parched were sated, the sick were cured, and the deformed were made whole.

67 All living beings were non-discriminatory; they saw each other as Father, Mother, Elder or Younger Brother, Elder or Younger Sister, close relative or good friend. At that time living beings practiced equally the ten paths of good karma, led chaste lives, blemish free, in peace and joy, similar to a monk who has entered the third trance. All of them were quite wise; they adhered to the moral rules, practiced self-restraint, and did not disturb other beings.

68 Then, the Lord seated on the lion seat, his virtuous qualities of especial value within this great trichiliocosm, his radiance and form august and majestic, projected (light) to all buddhalands in the ten directions numerous as grains of sand in the River Ganges. It was similar to Sumeru, King of Mountains, in brilliance so special that other mountains paled in comparison.

69 Thereupon, the Lord showed his permanent body to all living beings throughout the great trichiliocosm. At that time gods of the pure abode, gods of the Brahma heaven, gods of the heaven of magical enjoyments created by others, gods of the heaven of magical bliss, gods of the tushita heavens, gods of Yama's heaven, gods of the thirty-three heavens, the deva-kings of the four heavens— and so forth to: humans and non-humans throughout the great trichiliocosm brought divine flowers, pearl and jade necklaces, divine unguents, divine powdered incense, divine blue lotus blossoms, red lotus blossoms, white lotus blossoms, dark red lotus blossoms, and incense from leaves of divine trees to where the buddha was. 70 They sprinkled all of these—from flowers of every heaven— and so forth to, incense from leaves of divine trees—in the sky above the buddha.

71 The gem blossoms that they scattered magically formed a huge terrace. 72 From the sides of this floral terrace hung necklaces, and multicolored floral canopies, the five colors in riotous profusion. ?? These flower-made canopies and necklaces filled the great trichiliocosm. 73 By means of these flower-made canopies, necklaces, and other decorations the entire great trichiliocosm gave off a golden hue. Likewise for all buddhalands in the ten directions, numerous as grains of sand in the River Ganges.

74 Thereupon, throughout the great trichiliocosm, in all ten directions, each living being thought to himself: The buddha is speaking dharma just for me, not for others.

75 Thereupon, the Lord while seated on the lion seat, pleased and smiling, emitted from his mouth light that shown everywhere throughout the great trichiliocosm. Thanks to this light, here, within this great trichiliocosm, all living beings saw in the east buddhas and their congregations, numerous as grains of sand in the River Ganges. And there, within world systems numerous as the grains of sand in the River Ganges, living beings also saw them. Here, within this great trichiliocosm, Shakyamuni buddha and the great masses, in the southern, western, and northern quadrants, in the four intermediate directions, above and below also saw Shakyamuni buddha.

76 At that time beyond buddhalands in the east numerous as grains of sand in the River Ganges, the world system at the extreme edge of world systems is called Multi-gem, and its buddha is referred to as Trove. Right now in the present, for bodhisattvas great beings, Trove speaks perfect wisdom.

77 Thereupon, in that world system there is a bodhisattva called Omni-luminary 78 who saw this immense light and saw the earth's gigantic movements, and also saw the buddha's body. He went to where Multi-gem buddha was and said to the buddha: Lord, What are the reasons that we have this light shinning in the world, this gigantic movement of earth, and the view of a buddha's body?

79 Trove Buddha responded to Omni-luminary: Son of Good Family, west, after traversing world systems numerous as the grains of sand in the River Ganges, there is a world system called Sahā where there is a buddha, referred to as Shakyamuni. Right now in the present, (Shakyamuni) wants to demonstrate perfect wisdom to bodhisattvas, great beings— this is (a manifestation of) Shakyamuni’s spiritual power.

80 At that time Omni-luminary Bodhisattva addressed Trove Buddha: Lord, I shall go now to visit Shakyamuni Buddha, to pay respects, to make offerings, and to see those bodhisattvas, great beings, who have succeeded to the honored positions of their predecessors, who have all attained dharanis— and so forth to, every samadhi, and who have won full mastery of every samadhi. 81 The buddha said to Omni-luminary: Go as you will, you will know the right time.

Thereupon, Trove Buddha gave mil-foil, golden-hued lotus blossoms to Omni-luminary Bodhisattva saying: Son of Good Family, take these blossoms and sprinkle them above Shakyamuni Buddha. Bodhisattvas born in that saha world system are hard to win over, hard to reach. You must be fully focused and determined to travel there.

82 Thereupon, Omni-luminary Bodhisattva accepted the mil-foil golden-hued lotus flowers from Trove Buddha and together with a countless number of monastics, secular bodhisattvas, youths, and maidens—set out on his journey. 83 They all made offerings to, paid their respects to, honored, and praised the buddhas of the eastern quadrant. 84 The took flowers, scents, pearl and jade necklaces, powdered incense, fragrant unguents, burnable incense, fragrant balms, clothing, banners and canopies to where Shakyamuni Buddha was. Having arrived, they paid their respects by lowering their head to the buddha's feet, stood to one side, 85 and said to the buddha: Tatagata Trove inquires of the Lord: He trusts you are of sound body and mind, things are going smoothly and you are happy and at peace. And they took the mil-foil golden-hued lotus blossoms and offered them up to the Lord.

86 Thereupon, after Shakyamuni Buddha had accepted the mil-foil golden-hued lotus blossoms, they scattered them over buddhas in world systems of the eastern quadrant, numerous as the grains of sand in the River Ganges. 87 The lotus blossoms that they scattered filled world systems in the east numerous as grains of sand in the River Ganges, and 88 every single one of the blossoms held bodhisattvas sitting in full lotus, demonstrating the six perfections. Whoever heard this dharma, ultimately attained the utmost right and perfect enlightenment.

89 Monastics, secular bodhisattvas, youths, and maidens—paid their respects by lowering their head to Shakyamuni Buddha's feet. With the paraphernalia of offerings, they paid their respects, honored, and praised the Lord. The monastics, secular bodhisattvas, youths, and maidens—thanks to the power of their good roots and merit—were able to make offerings to Shakyamuni Buddha, the tathāgata, the arhat, the fully enlightened.

90 South, after traversing buddhalands numerous as the grains of sand in the River Ganges, the land at the extreme edge is a world system called All Vex Free, and its buddha is referred to as Vexless Virtue, with the buddha-to-be called Vex Free.

West, after traversing buddhalands numerous as the grains of sand in the River Ganges, the world system at the extreme edge is a world system called Extinguishing Evil, and its buddha is referred to as Mount Gem, with the buddha-to-be called Model Mind.

North, after traversing buddhalands numerous as the grains of sand in the River Ganges, the world system at the extreme edge is a world system called Victorious, and its buddha is referred to as King Victorious, with the buddha-to-be called Winning Victory.

Below, after traversing buddhalands numerous as the grains of sand in the River Ganges, the world system at the extreme edge is a world system called Wholesome, and its buddha is referred to as Wholesome Virtue, with the buddha-to-be called Splendor Head.

Above, after traversing buddhalands numerous as the grains of sand in the River Ganges, the world system at the extreme edge is a world system called Joy, and its buddha is referred to as Joyful Virtue, with the buddha-to-be called Winning Joy. So it is everywhere, just as in the eastern quarter.

91 Thereupon, this great trichiliocosm turned into treasure; flowers covered the ground, silk streamers, banners, canopies hung from above, fragrant shrubs and flowering trees—everything became precious.

92 For example, there was the Flower-packed world system, and the Omniflower world system, wherein dwelt Mañjuśrī Bodhisattva, and Susthitamati Bodhisattva and the other awesome Bodhisattva.

93 Thereupon, aware that the entire universe with its god realms, Mara realms, Brahma realms, shramana realms, Brahmana realms— and so forth to, the gods, gandarvas, human being, asuras, and so forth, as well as those bodhisattvas, great beings, who would succeed to the honored positions of their predecessors, had all gathered together around him, 94 the buddha said to Shariputra: 95 Bodhisattvas, great beings, who want to understand all dharmas by means of [the knowledge of] all modes should ply the course of perfect wisdom.3

96 Shariputra said to the buddha: Lord, How should bodhisattvas, great beings, who want to understand all dharmas by means of [the knowledge of] all modes ply the course of perfect wisdom?

97 The buddha said to Shariputra: Bodhisattvas, great beings, dwell in perfect wisdom by not dwelling in any dharma. Through the dharma of not relinquishing anything, they fulfill the perfection of giving, since no giver, receiver, or gift can ever be found. 98 On the basis that offense, and non-offense cannot be found, they should fulfill the perfection of morality. 99 On the basis that the heart does not move, they should fulfill the perfection of patience. 100 On the basis that they are physically and mentally vigorous, not lax, they should fulfill the perfection of vigor. 101 On the basis that they are not confused, not beclouded, they should fulfill the perfection of concentration. 102 On the basis that in the midst of everything, they are unattached, they should fulfill perfect wisdom.

103 Bodhisattvas, great beings, dwell in perfect wisdom by not dwelling in any dharma. On a no-dharma-arises basis, they should fulfill the four applications of mindfulness, the four right efforts, the four bases of psychic power, the five dominants, the five powers, the seven limbs of enlightenment, the eightfold path. 104 They should develop the emptiness samadhi, the signless samadhi, the wishless samadhi, the four trances, the four unlimited states of mind, the four formless attainments—the eight deliverances, the eight bases of victory, the nine attainments of successive stations, and the ten universally applicable objects of concentration.

105 The nine (unlovely) perceptions are: The perception of a swollen corpse, a disintegrating corpse, a bloody corpse, a festering corpse, a bluish corpse, a gnawed corpse, a scattered corpse, a corpse of only bones, a burned corpse.

106 They should develop the recollection of the buddha, the dharma, the samgha, morality, renunciation, the gods, breathing in and out, and of death.

107 They should develop the ten perceptions: the perception of impermanence, ill, not-self, impurity of food, lack of delight in anything in the world, death, impurity, stopping, freedom from desires and the perception of extinction.

108 They should develop the eleven cognitions: The cognition of dharma, of types (anvaya-jñāna), of the thoughts of others, of conforming to worldly convention, of ill, of origination, of stopping, of the path, of extinction, of non-arising, and the cognition of things as they are.

109 (They should develop) the three samadhis—the samadhi of perceptions and insight, the samadhi of non-perceptions and insight, the samadhi of neither perceptions nor insight.

110 They should develop the three dominants: the dominant of wanting to understand what is not yet understood, of understanding, of having understood.

111 Shariputra, Bodhisattva, great beings, who want to completely understand the buddha's ten powers, the four grounds of self-confidence, the four unimpeded cognitions, the eighteen dharmas special to a buddha, the great compassion and the great loving-kindness, should ply the course of perfect wisdom.

47 112 To develop the great compassion and the great loving-kindness they should ply the course of perfect wisdom.

113 Bodhisattvas, great beings, who want to win the wisdom of the path should ply the course of perfect wisdom. Bodhisattvas, great beings, who want to fulfill the modal wisdom of the path by means of the wisdom of the path should ply the course of perfect wisdom.

114 Those who want to fulfill all-knowledge by means of the modal wisdom of the path should ply the course of perfect wisdom. Those who want to fulfill all-knowledge by means of the knowledge of all modes should ply the course of perfect wisdom.

115 Those who want to sever distracting habits by means of the knowledge of all modes should ply the course of perfect wisdom. Shariputra, bodhisattvas, great beings should train in perfect wisdom just like this.

116 Moreover, Shariputra, bodhisattvas, great beings, who want to level up their bodhisattva position should train in perfect wisdom. 117 Those who want to pass over the level of the sravakas, of the pratyekabuddhas, and dwell on the level of a never-returner should train in perfect wisdom.

118 Bodhisattvas, great beings, who want to dwell in the six psychic powers should train in perfect wisdom. 119 Those who want to know the tendencies of the minds of all living beings should train in perfect wisdom. 120 Bodhisattvas, great beings, who want to exceed sravaka and pratyekabuddha wisdom should train in perfect wisdom. 121 Those who want dharani access and samadhi access, should train in perfect wisdom.

122 All who when pursuing a sravaka's, a pratyekabuddha's, a human being's (level of) giving want to surpass it by means of the sympathetic joy state of mind should train in perfect wisdom. All who when pursuing a sravaka's, a pratyekabuddha's, a human being's (level of) adherence to the moral rules, want to surpass it by means of the sympathetic joy state of mind should train in perfect wisdom. All who when pursuing a sravaka's, a pratyekabuddha's, a human being's (level of) samadhi, wisdom, deliverances, knowledgeable view of liberation—want to surpass it by means of the sympathetic joy state of mind should train in perfect wisdom. 123 All who when pursuing a sravaka's, a pratyekabuddha's, a human being's (level of) samadhi, concentrations, deliverances, and samadhis want to surpass it by means of the sympathetic joy state of mind should train in perfect wisdom.

124 Bodhisattvas, great beings, who practice the lesser giving, lesser morality, lesser patience, lesser vigor, lesser concentration, and the lesser wisdom, who want to dedicate merit by means of the power of skillful-means and thereby win immeasurable, boundless merit should train in perfect wisdom. 125 Bodhisattvas, great beings, who want to practice perfect giving, perfect morality, perfect patience, perfect vigor, perfect concentration; should train in perfect wisdom.

126 Bodhisattvas, great beings, who want to enable their body, generation after generation, to be like a buddha, who want to have the thirty-two marks, and the eighty minor characteristics, should train in perfect wisdom. 127 Those who want to be born into a bodhisattvas's family, to attain the level of a crown prince, to not leave (the presence of) buddhas, should train in perfect wisdom.

128 Whoever uses wholesome roots to make offerings to buddhas, to respect, honor, and praise them, and to succeed at whatever they want, should train in perfect wisdom. 129 Those who want to fulfill what all living beings wish for—clothing, food, bedding, fragrant balms, vehicles, housing, furniture, lamps and candles, and so forth—should train in perfect wisdom.

130 Moreover, Shariputra, bodhisattvas, great beings, who want to enable living beings in world systems as numerous as the grains of sand in the River Ganges, to establish themselves in the perfection of giving, to establish themselves in the perfection of morality, in patience, in vigor, in concentration, and in perfect wisdom should train in perfect wisdom. 131 Those who want to progress, from planting a single good root in the buddha's field of merit to winning full enlightenment, should train in perfect wisdom.

132 Moreover, Shariputra, bodhisattvas who want every buddha in the ten directions to praise their name, should train in perfect wisdom.

133 Moreover, Shariputra, bodhisattvas, great beings, who want to produce a single aspiration (for enlightenment) to: as many (aspirations for enlightenment) as there are world systems as numerous as the grains of sand in the River Ganges, should train in perfect wisdom.

134 Moreover, Shariputra, bodhisattvas, great beings, who want to produce the sound of a single voice to be heard (by beings) in world systems as numerous as the grains of sand in the River Ganges, should train in perfect wisdom.

135 Moreover, Shariputra, those bodhisattvas, great beings, who want to prevent every buddhaland from breaking, should train in perfect wisdom.

136 Moreover, Shariputra, bodhisattvas, great beings, who want to dwell in subjective emptiness, objective emptiness, emptiness of both subject and object, emptiness of emptiness, great emptiness, emptiness of ultimate truth, conditioned emptiness, unconditioned emptiness, absolute emptiness , beginningless emptiness, diffused emptiness, emptiness of the essential original nature, own-mark emptiness, emptiness of all dharmas, unfindable emptiness, the emptiness of non-existing dharmas, emptiness of existing dharmas, and the emptiness of both non-existing and existing dharmas, should train in perfect wisdom.

137 Bodhisattvas who want to recognize the karmic matrix of every dharma, the sequence of conditions, the peripheral conditions, and the accrued conditions, should train in perfect wisdom.

138 Moreover, Shariputra, bodhisattvas who want to recognize the suchness of every single dharma, the true nature of a dharma, the reality limit (of a dharma), should train in perfect wisdom. Shariputra, bodhisattvas, great beings, should dwell in perfect wisdom just like this.

139 Moreover, Shariputra, bodhisattvas, great beings, who want to count the particles of dust in every mountain of the land masses within the great trichiliocosm should train in perfect wisdom. Bodhisattvas, great beings, who want to pluck out a single hair and divide into one hundred parts, and from each single part pull out all of the water from the great seas, rivers, streams, and lakes of the great trichiliocosm without disturbing the essential nature of water should train in perfect wisdom. And if within this great trichiliocosm, multiple fires at once begin to burn, like the conflagration at the end of an aeon, bodhisattvas, great beings, who want to blow them out with a single breath, should train in perfect wisdom. And if within this great trichiliocosm, great winds are about to arise that would blow up the whole universe along with every Mount Sumeru in it, just as if they were destroying dry grass, bodhisattvas, great beings, who want with a single finger to stay the force of those winds, to prevent them from arising, should train in perfect wisdom. 140 Bodhisattvas, great beings, who want one lotus sitting to fill all empty space in the universe, should train in perfect wisdom.

141 Moreover, bodhisattvas, great beings, who, with a single hair want to extract every Sumeru King of Mountains from the entire universe and throw it to another quarter, across quite incalculable world systems, without disturbing a living being, should train in perfect wisdom. 142 Those who want with a single meal, to make offerings to buddhas and samghas throughout the ten directions in world systems numerous as the grains of sand in the River Ganges, should train in perfect wisdom. Those who want with a single robe, floral scent, pearl and jade necklace, powdered incense, fragrant balm, burnable incense, lamp or candle, banner or streamer, floral canopy— and so forth to, make offerings to the buddhas and samghas, should train in perfect wisdom.

143 Moreover, Shariputra, bodhisattvas, great beings, who want to enable each living being in world systems as numerous as the grains of sand in the River Ganges, to become proficient in morality, samadhis, wisdom, deliverances, knowledgeable view of liberation—to enable them to attain the fruit of a stream-winner, the fruit of a once-returner, the fruit of a never-returner, the fruit of an arhat— and so forth to, enabling them to attain the nirvana that leaves nothing behind, should train in perfect wisdom.

144 Moreover, Shariputra, bodhisattvas, great beings, who courses in perfect wisdom while giving, should deliberate like this: to give like this, is to win a great result; to give like this, is to be born in a great Ksatriya family, in a great Brahman family, in a great family of devotees; to give like this, is to be born in the abode of the divine kings of the four heavens, among the gods of the thirty-three heavens, in Yama's heaven, in the tushita heavens, in the magical pleasure heavens, in the heaven of magical enjoyments created by others. Based on this giving, I can gain entrance to the first jhana , the second jhana, the third jhana, the fourth jhana, the abode of boundless emptiness, the abode of boundless consciousness, the abode of nothing whatsoever, the abode of neither perceptions nor non-perceptions. Based on this giving, I can gives rise to the eightfold path. Based on this giving, I can win the path of a stream-winner— and so forth to, win the buddhapath—(such bodhisattvas) should train in perfect wisdom.

145 Moreover, Shariputra, bodhisattvas, great beings, who course in perfect wisdom while giving, with wisdom's power of skill-in-means, can fulfill perfect giving, perfect morality, perfect patience, perfect vigor, perfect concentration, and perfect wisdom.

Shariputra said to the buddha: Lord, How do bodhisattvas, great beings, who course in perfect wisdom while giving, with wisdom's power of skill-in-means, fulfill the perfection of giving— and so forth to, perfect wisdom?

The buddha said to Shariputra: Since giver, recipient, and gift cannot be found, they can fulfill the perfection of giving. Since offense, and non-offense cannot be found, they fulfill the perfection of morality. Since their hearts are unmoved, they fulfill the perfection of patience. Since they are physically and mentally vigorous and not lax, they fulfill the perfection of vigor. Since they are not confused, not beclouded, they fulfill the perfection of concentration; Since they recognize that nothing can be found, they fulfill perfect wisdom.

146 Moreover, Shariputra, bodhisattvas, great beings, who want to win the past, future, and present merit of every buddha, should train in perfect wisdom.

147 Moreover, Shariputra, bodhisattvas, great beings, who want to arrive at the other shore of conditioned and unconditioned dharmas should train in perfect wisdom. 148 Bodhisattvas, great beings, who want to recognize that in past, future, and present dharma suchness, the dharma mark of every dharma is unproduced in time, should train in perfect wisdom.

149 Moreover, Shariputra, bodhisattvas, great beings, who want to be in the presence of sravakas and pratyekabuddhas, who want to serve every buddha, who want to belong to the inner retinue of every buddha, who want to have a great retinue, who want to have a retinue of bodhisattvas, who want to get the pure recompense of magnanimous giving4, should train in perfect wisdom.

150 Moreover, Shariputra, bodhisattvas, great beings, who do not want to become mean, morally rebellious, hateful, lazy, disturbed, or deluded, should train in perfect wisdom.

151 Moreover, Shariputra, bodhisattvas, great beings, who want to enable all living beings to establish themselves in the good fortune of giving, the good fortune of adhering to the moral rules, the good fortune of practicing concentration, the good fortune of coaching others—who want to enable living beings to establish themselves in financial good fortune, and in the good fortune of dharma, should train in perfect wisdom.

152 Moreover, Shariputra, bodhisattvas, great beings, who want to get the five eyes, should train in perfect wisdom. 153 Bodhisattvas, great beings, who want with the heavenly eye to see every buddha in world systems as numerous as the grains of sand in the River Ganges, who want with the heavenly ear to hear the speaking of dharma from wherever a buddha is throughout the ten directions, who want to know the thoughts of every buddha, should train in perfect wisdom. 154 Those who want to listen to the dharma taught by buddhas throughout the ten directions, and having heard it— and so forth to, having not forgotten full enlightenment, should train in perfect wisdom.

155 Moreover, Shariputra, bodhisattvas, great beings, who want to see past, and future buddhalands as well as to see every buddhaland of the present, throughout the ten directions, should train in perfect wisdom.

156 Moreover, Shariputra, bodhisattvas, great beings, who want from buddhas throughout the ten directions to hear the speaking of the twelve divisions of the canon, that is the Discourses, Verse Summaries, Predictions Verses, Impromptu Talks udāna ?? Origins Tales, Thus-was-said Texts, Birth Stories, Expanded Texts, Marvels, Expository Texts—whether heard or not by the likes of sravakas—who want to recite and bear in mind all of these, should train in perfect wisdom.

157 Moreover, Shariputra, bodhisattvas, great beings, who throughout the ten directions in world systems numerous as the grains of sand in the River Ganges, want to hear the dharma that each buddha teaches, has taught, is teaching, will teach, and having heard it, want to believe, practice, and demonstrate it to others, should train in perfect wisdom.

158 Moreover, Shariputra, bodhisattvas, great beings, who want to hear what every buddha has spoken in the past, what every buddha will speak in the future, and having heard it, and for personal benefit or for the benefit of others, (explain it,) should train in perfect wisdom.

159 Throughout the ten directions in world systems numerous as the grains of sand in the River Ganges, there are dark gaps where a sun or a moon does not shine; whosoever wants to have a light to fully illuminate these places should train in perfect wisdom. 160 Throughout the ten directions in world systems numerous as the grains of sand in the River Ganges, where there is not even the name buddha, not even the name dharma, not even the name samgha, whosoever wants to enable all living beings to have right views, to hear the syllables triple jewel, should train in perfect wisdom. 161 Bodhisattvas, great beings, who want to empower living beings throughout the ten directions in world systems as numerous as the grains of sand in the River Ganges, with my power so that the blind can see, the deaf can hear, the mad can be mindful, the naked can be clothed, the hungry and thirsty can be sated, should train in perfect wisdom.

162 Moreover, Shariputra, bodhisattvas, great beings who want to use my power to help all living beings throughout the ten directions in world systems as numerous as the grains of sand in the River Ganges who are stuck in the three evil destines, to get a human body should train in perfect wisdom. 163 Bodhisattvas, great beings, who want to use my power to help all living beings throughout the ten directions in world systems as numerous as the grains of sand in the River Ganges, establish themselves in morality, samadhi, wisdom, deliverance, and knowledgeable views of liberation and to enable them to attain the fruit of a stream-winner— and so forth to, full enlightenment, should train in perfect wisdom.

164 Moreover, Shariputra, bodhisattvas, great beings, who want to train in the dignified bearing of a buddha, should train in perfect wisdom.

165Moreover, bodhisattvas, great beings, who want to cast a look like an elephant king does, should train in perfect wisdom. [[[??]]] Bodhisattvas who would resolve: Allow me to glide four inches above the ground when walking, feet never touching the ground; May I be together with the divine kings of the four heaven, and so forth to, the highest gods; may measureless thousands of myriads of millions of gods surround me and pay their respects— and so forth to: may I be under the bodhi tree—should train in perfect wisdom. 166 I will sit beneath the bodhi tree and, the deva-kings of the four heavens, and— and so forth to, the highest gods, will furnish with their divine garments a seat for me—should train in perfect wisdom. 167 Or, whoever thinks: When I win full enlightenment, wherever I walk, stand, sit, or lie down, I want that place to be made of vajra—should train in perfect wisdom.

168 Moreover, Shariputra, bodhisattvas, great beings, who want to achieve full enlightenment on the very day they leave home, and on that very same day, to turn the dharma wheel, and while turning the dharma wheel, a quite incalculable number of living beings will distance themselves from sense objects and cleave away from defilements, and will have the purity of the dharma eye with respect to every dharma, and since those innumerable living beings will not take in any dharma at all, they will free themselves from every defilement. and those innumerable living beings will be irreversible from winning full enlightenment—should train in perfect wisdom.

169 Or: (Bodhisattvas who think,) When I win full enlightenment, I will have immeasurable sravakas as my community, and as soon as I speak dharma, at that very moment above my seat, there will be arhats—should train in perfect wisdom. 170 Or: I will have immeasurable bodhisattvas as my community, and as soon as I speak dharma, all of that?? immeasurable number of bodhisattvas will attain the level of Never Returners. 171 Or: I want to have a measureless lifespan, replete with light—should train in perfect wisdom. 172 Or: When I win full enlightenment, there will be no sexual desire in the world, no hatred, no delusion, and furthermore, even the names of these three poisons will not exist. All living beings will succeed in this very wisdom, will love giving, morality, concentration, chaste conduct, and not interfere with other living beings—(such bodhisattvas) should train in perfect wisdom. 173 Or: (Bodhisattvas who think,) May it be that after my parinirvana, the dharma will not parish, and even the words ‘totally parish’ will not exist—should train in perfect wisdom. 174 5 Or: When I win full enlightenment, living beings throughout the ten directions, in world systems numerous as the grains of sand in the River Ganges, who hear my name, shall win full enlightenment. Whosoever wants to have this kind of merit should train in perfect wisdom.

This translation of the Large Sutra on Perfect Wisdom differs from that of Dr. Edward Conze, my teacher at the University of Washington and the University of California at Berkeley, as follows: the source is a single text written in Chinese whereas Dr. Conze created a composite source text from several sources that were available to him in Sanskrit and in Tibetan. He did compare this to ancient Chinese sources with the help of others who could read them. Most notably there was Étienne Lamotte who translated a large portion, about 40% in my rough estimate, of the Da zhidu lun, abbreviated DZDL, a stupendous commentary on the Large Sutra attributed to Nāgārjuna and translated by Kumārajīva at Chang’an sometime between 402~406 CE. Lamotte’s five-volume French translation with copious notes appeared from 1944~1980.

Also, the reader I normally have in mind has already been introduced to Buddhism and wants to know what Kumārajīva’s translation of the Large Sutra on Perfect Wisdom, a specific and well-known text, says. Half a century ago, at the time Dr. Conze translated the Large Sutra, his target audience was, I think, teachers, students and others who were primarily interested in learning the main arguments of this Buddhist wisdom teaching in general.

In my bound typescript copy of The Large Sutra on Perfect Wisdom, Revised translation, 1966, Prefatory Note to Part II, Dr. Conze wrote:

If there were even the slightest hope that each of the chief versions [of the Prajñāpāramitā], i.e. S, P and Ad,1 might be translated in the foreseeable future, I would have stuck strictly with P [the Large Sutra]. As it is, there is no such hope. What is needed at present is to make known the contents and message of the Large Sutra in its entirety, and aware of the execrable nature of the Nepalese Mss. on which the text of P is based, I could not resist the temptation to introduce here and there the better and older readings of the other recensions.

…

Looking ahead to the year 2000, I would say that further study will have to proceed in three stages:

(1) First of all the general outlines of the argumentation of the Large Sutra must be determined, irrespective of the different versions and recensions. This is what I am trying to in this publication. [Emphasis mine.]

(2) Secondly, the literal meaning of many now obscure passages must be ascertained with the help of the Da zhidu lun [Romanization updated].

And only then it would (3) be necessary and useful to scrutinize the many versions and recensions of the Large Sutra, to note their differences as well as their agreements, and to try to work out their mutual inter-relations. To attempt such a detailed study already now would be to put the cart before the horse.

…

Sherborne, Dorset 1963

Item (2) on the list above, “the literal meaning of many now obscure passages must be ascertained with the help of the Da zhidu lun” is exactly what I am working toward in this publication. Translating from Chinese, I am able to keep an eye on the DZDL commentary as I translate, and I can key my translation to it. By seeing how a line, often with ellipses, is going to be treated in the commentary, I can adjust my choice of English words and grammar so that they make better sense within its context, thereby facilitating to some degree an eventual translation of the commentary. And of course my interpretation of the Large Sutra text has been and will continue to be informed by the DZDL, a specific goal that Dr. Conze laid before a few of us students who were studying classical and Buddhist Chinese in 1966 at the University of Washington in Seattle, some fifty-five years ago.

Finally, I may be paying somewhat more attention to how easy it is to read the sutra aloud or more precisely to chant it aloud. Dr. Conze wished to render the argument intelligible based on putting together a source text from the best Sanskrit and Tibetan sources available to him; I hope to reproduce more or less literally in English a single, coherent source text of the Large Sutra. Testing the ‘chantability’ of the text as part of the translation process stems from a consideration of the proliferation of English speaking Buddhists over the past half century, a development in which Dr. Conze played a significant role. It’s not only a small coterie of scholars in the universities and early Western adopters anymore.

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