Sutra of The Buddha explaining the six Paramitas that Bodhisattvas practice in their hearts
Eastern Han Dynasty
Translator: Yan Fotiao
Sutra of The Buddha explaining the six Paramitas that Bodhisattvas practice in their hearts
Translator: Later Han, Linhuai, Sramana Yan Fotiao
The Buddha said: "Those who want to learn the way of the Bodhisattva should start from this: one, counting, two, following, three, stopping, four, vipassana, five, returning, six, purification."
The Buddha said: "One, counting, it is Dana-paramita. Those who count the breath, the spiritual consciousness can go to heaven and become a god in giving. Since then, he can obtain Sotapanna, Sakadagami, Anagami, Arhat, Pratyeka-buddha, and even can become a Buddha. This is the practice of Dana-paramita in the heart, and it is liberated by giving."
The Buddha said: "Second, following, it is the Sila-paramita. The will and the mind go in and out together. There is no evil thinking, the will does not turn, and it does not violate the moral prohibition. This is the inner practice of the Sila-paramita in the heart, and it is liberated by not violating the moral prohibition. "
The Buddha said: "Third, stopping, it is the Ksanti-paramita. You can endure the desire, lust, and hatred; you can endure without pursuing the desire for the mouth, the sweetness, the delicious taste, and the smoothness of the body's perception. Don't accept the temptation of desire. This is the inner practice of the Ksanti-paramita, and it is liberated by Kshanti."
The Buddha said: "Fourth, Vipassana is Virya-paramita. Observe yourself with your heart, and observe everything outside yourself. When you see that all things will eventually decay, and there is no eternal thing, there will be no greed. To the Buddha Way, recite inaction, constantly remind yourself, and never slack off. This is the inner practice of the Virya-paramita,and it is liberated by diligence.”
The Buddha said: "Five, returning, it is Dhyana-paramita. Cut off the six senses and return the five Skandha. What is the six senses? The image enters the eyes, the sound enters the ear, the aroma enters the nose, the taste enters the mouth, the smooth feeling enters the body, and the distracting thoughts enter the mind. , it is the six entrances, it is also the six decays, and it is also the five Skandha. What are the five Skandha? Image, feeling, thought, discrimination, and consciousness are the five Skandha. Returning to oneself, sticking to purity, and severing the emptiness of mind. This is the inner practice of the Practise Dhyana-paramita,and it is liberated by sticking to the same."
The Buddha said: "Six, purification, it is Prajna-paramita. Knowing that human beings and all things will perish. Impure mind will lead to birth and death, and attachment should be cut off. The mind should be pure, and wisdom will be achieved. It is the practice of Prajna-paramita in the heart,and it is liberated by wisdom."
Someone asked: "What is Dana? What is Sila? What is Ksanti? What is Virya? What is Dhyana? What is Prajna?”
The Buddha said: "Dana is giving, Sila is keeping precepts, Ksanti is forbearance, Virya is diligence, Dhyana is abandoning evil, Prajna is wisdom, Para is beyond from birth and death, and Mita is infinite, these are the six paramitas."
Someone asked, "Why are there six paramitas?"
The Buddha said: "Because people have lustful anger, hatred, and ignorance, practice generosity to get rid of evil and greed, keep precepts to get rid of lust and anger, patience to get rid of anger, diligence to get rid of laziness, sticking to the same to get rid of disorder, wisdom to get rid of ignorance. Six Paramitas can remove six bad things, so there are six Paramitas."
The Buddha said: "There are six hidden thieves inside of a human. Therefore, Dana-paramita for the body, Sila-paramita for the eyes, Ksanti-paramita for the ears, Virya-paramita for the nose, Dhyana-paramita for the mouth, and Prajna-paramita for the mind."
Someone asked, "Why does the body correspond to Dana-paramita?"
The Buddha said: "If someone wants your head, you give your head; if someone wants your eyes, you give your eyes; if someone wants your flesh, you give your flesh. Throwing yourself into a hungry tiger is for giving, so it belongs to Dana-paramita."
Someone asked: "Why does the eye correspond to the Sila-paramita?"
The Buddha said: "The eye does not follow the image, and the mind does not stray, it is for keeping the precepts, so it is Sila-paramita."
Someone asked: "Why does the ear correspond to Ksanti-paramita?"
The Buddha said: "The ear hears the evil voice, but does not resent it, because it is forbearance, so it belongs to the Ksanti-paramita."
Someone asked, "Why does the nose correspond to Virya-paramita?"
The Buddha said: "The nose knows the entry and exit of the breath, and it often guards without leaving. This is diligence, so it is Virya-paramita."
Someone asked, "Why does the mouth correspond to Dhyana-paramita?"
The Buddha said: "The mouth does not swear, does not tell lies, does not speak ill of others, does not rhetoric, this is silent, it belongs to Dhyana-paramita.
Someone asked, "Why does the mind correspond to Prajna-paramita?"
The Buddha said: "Ananda! When you study the Dharma, you should know: Wisdom can determine what is filthy and dirty and what is pure and natural. You should understand that Dharma will not rise up neither will it be destroyed. People who practice the Dharma should have equanimity and liberate everything in a broad way. Giving alms and setting up the Buddhadharma is like building a bridge, and all sentient beings should pass through this bridge to enter the door of the Buddhadharma. The Buddhadharma is baseless, invisible, boundless, and infinite. There is no upper and lower. Spreading the Dharma is like giving. Adhering to the Dharma in the original emptiness. Learning the Dharma lies in the mind. If the mind is not correct, the study of the Dharma will not be successful. The teaching of the Dharma should be in the original emptiness. Remove the dirt, clean inside and outside, see the light from the clean, so that nature will appear itself, it is the purity of emptiness. Pure and purer, empty and more empty, empty of nothing, it is the Buddha Dharma. The Buddha Dharma is originally empty. There is nothing to rely on; nothing to climb up, nothing to base on below; nothing to hold on the left, nothing to hold on the right; standing naturally, pure as the root; emptiness that is not attached to nothingness, so it is called nirvana. For existence, it is actually nothing, so it is called existence. For emptiness, there is actually existence, so it is called emptiness. For obtaining, it is actually nothing to be obtained, so it is called obtained.”
The first Bodhisattva of intention, the second Bodhisattva of holding ground,
The third Bodhisattva of action, the fourth Bodhisattva of noble,
The fifth Bodhisattva of practice , the sixth Bodhisattva of ascend,
The seventh Bodhisattva of not back, the eighth Bodhisattva of Innocence,
The ninth Bodhisattva of let go birth and death, and the tenth Bodhisattva of complementary .
Sutra of The Buddha explaining the six Paramitas that Bodhisattvas practice in their hearts