——The Wisdom of Liberation in the Buddhist Threefold Training System of Precepts, Samadhi, and Prajna
Buddhas’ Practice Incorporated Thesis Writing
(Issue 23)
On Prajna (Wisdom)
——The Wisdom of Liberation in the Buddhist Threefold Training System of Precepts, Samadhi, and Prajna
Instructor: Bennie Spirit
Author: Hugo Wang
September 19, 2025
Abstract
Prajna (wisdom) is the core culmination of the Buddhist threefold training system of precepts, samadhi, and prajna. It is also the fundamental reliance for sentient beings to break free from vexations and attain nirvana and supreme buddhahood. The “prajna” mentioned in Buddhism is not the secular cleverness of knowledge. Instead, it is the direct realization and enlightenment of the true nature of all phenomena (such as dependent origination and emptiness, consciousness-only, seeing one’s true nature, and the function arising from the essence). Its meaning has been enriched with the development of various Buddhist schools, but it has always revolved around the core goal of “breaking through delusion to achieve enlightenment and leaving suffering to attain happiness”. This paper systematically examines the definition of “prajna” in Buddhist scriptures, its dialectical relationship with “precepts” and “samadhi,” the different interpretations of “prajna” across various schools, and the practical paths to achieving “prajna”. Ultimately, it explores the insights of Buddhist “prajna” theory for modern spiritual growth, revealing its timeless spiritual value.
Keywords: Prajna (Wisdom), Breaking Through Delusion to Achieve Enlightenment, Practical Path, Spiritual Growth, Spiritual Value
Table of Contents
Chapter 2: Defining the Concept of Buddhist “Prajna”
Chapter 5: The Modern Value of Buddhist “Prajna” Theory: Wisdom for Addressing Spiritual Distress
Chapter 1: Introduction
Buddhism’s fundamental purpose is to “cut off delusion and realize the truth,” and the elimination of “delusion” relies on the arising of “prajna”. The
Diamond Sutra says, “If a person says that the Tathagata has spoken the Dharma, he slanders the Buddha, for he does not understand what I have said. Subhuti, he who speaks the Dharma has nothing to say; this is called speaking the Dharma”. The phrase “nothing to say” here does not negate the value of speech. Instead, it points to the “prajna” that transcends the nature of language —only through “prajna” can one transcend the secular dualistic opposition and realize the true nature of all phenomena. “Prajna” is a core concept of Mahayana Buddhism and includes the ultimate enlightenment of “emptiness” and “the true nature of reality”.
From the perspective of Buddhist development, the meaning of “prajna” has consistently permeated various schools, including Mahayana Buddhism and Zen, and its core has never changed. This core is to break the attachment to the self (“self-clinging”) and the attachment to phenomena (“dharma-clinging”) through the realization of the true nature of all phenomena, ultimately achieving liberation. This paper aims to systematically explain the meaning and value of Buddhist “prajna” from four dimensions—concept, system, schools, and practice—in the hope of providing insights for the spiritual distress of modern society.
Chapter 2: Defining the Concept of Buddhist “Prajna”
The Buddhist definition of “prajna” is first based on the dichotomy of “mundane” and “supramundane”. The former is “leaky prajna” that serves the cycle of birth and death, while the latter is “non-leaky prajna” that leads to the liberation of nirvana. This distinction does not negate the value of mundane prajna but clarifies the ultimate goal of “prajna”—to break free from vexations and achieve buddhahood, not to satisfy mundane utilitarian needs.
(1) The Original Sanskrit Meaning and Basic Connotation of “Prajna”
“Prajna” literally means “transcendental knowledge,” which is the direct knowledge of the true nature of all phenomena, transcending secular discrimination and attachment. In the Pali scripture
Dhammapada, “prajna” is defined as “contemplating the true nature of all phenomena as it is”. For example, the
Dhammapada: The Chapter on Wisdom says, “If one sees the law of dependent origination, one sees the impermanence of all phenomena; if one sees the impermanence of all phenomena, one sees the non-self of all phenomena; if one sees the non-self of all phenomena, one obtains the joy of liberation”. Here, “prajna” is the wisdom that, by contemplating the true nature of “impermanence” and “non-self,” breaks attachment to the “self” and “external objects,” thereby achieving liberation.
Buddhism divides “prajna” into three levels, namely “prajna of hearing,” “prajna of contemplation,” and “prajna of cultivation”. This is a progressive process of “prajna” from theoretical understanding to practical realization.
Prajna of Hearing (Śruta-mayā-prajñā): This is the initial understanding of Buddhist principles (such as the Four Noble Truths, the Twelve Links of Dependent Origination, and dependent origination and emptiness) obtained by hearing the Dharma and reading scriptures. The
Śūraṅgama Sūtra says, “Understanding is gained through hearing, and cultivation begins after enlightenment”. “Prajna of hearing” is the foundation of “prajna,” just like a farmer “knowing the seeds” before planting them. Without a basic understanding of the Dharma, subsequent wisdom cannot arise.
Prajna of Contemplation (Cintā-mayā-prajñā): This involves contemplating the principles obtained from “prajna of hearing” to break through doubts and establish right views. The
Treatise on the Great Perfection of Wisdom (Mahāprajñāpāramitā-śāstra), Volume 81, says, “The prajna of hearing is like reading a prescription, the prajna of contemplation is like understanding a prescription, and the prajna of cultivation is like taking the medicine to cure a disease”. If one only hears without contemplating, the Dharma becomes “mere talk on paper” and cannot be transformed into inner right views. Only through contemplation can one understand “why all phenomena are impermanent” and “why the self is an illusion,” thereby breaking “wrong views” (such as eternalism and nihilism).
Prajna of Cultivation (Bhāvanā-mayā-prajñā): This is the ultimate form of “prajna,” in which one directly realizes the true nature that was understood through “prajna of hearing” and “prajna of contemplation” through meditative practice (such as contemplating the breath, the impurity of the body, and the non-self of phenomena). In the
Madhyama Āgama, the Buddha taught his disciples to “contemplate the body as the body, contemplate feelings as feelings” , which is to give rise to “prajna of cultivation” through meditation and ultimately attain the “first fruition” and even the “arhat fruition”.
(2) The Distinction Between “Mundane Prajna” and “Supramundane Prajna”
Buddhism divides “prajna” into “mundane prajna” (leaky prajna) and “supramundane prajna” (non-leaky prajna). The core difference between the two lies in “whether the goal is liberation”.
Mundane Prajna: This refers to the wisdom that serves secular life, such as scientific knowledge, technical skills, and interpersonal communication skills. Its essence is “leaky” (containing vexations and creating karma) because it is guided by “satisfying greed, anger, and ignorance” (e.g., learning business wisdom to pursue wealth or learning strategy to retaliate against others). The
Treatise on the Great Perfection of Wisdom, Volume 5, says, “Mundane prajna, whether heard, seen, or known, follows the cycle of birth and death; supramundane prajna, whether heard, seen, or known, follows nirvana”.
Supramundane Prajna: This is the wisdom that leads to liberation, which is the realization of the “Four Noble Truths,” the “Twelve Links of Dependent Origination,” and “dependent origination and emptiness”. Its essence is “non-leaky” (without vexations) because its goal is to “break the attachment to the self”. As the Diamond Sutra says, “one should produce a mind that does not dwell on anything” —this is the core of “supramundane prajna” —not clinging to any form of external objects or internal thoughts, thereby giving rise to a pure mind.
It is important to note that Buddhism does not deny “mundane prajna” but emphasizes that “mundane prajna” can be a supportive condition for “supramundane prajna”. For example, Vimalakīrti, the lay practitioner in the
Vimalakirti Sutra, though living in the secular world (with a family and immense wealth), used “mundane prajna” as a skillful means to liberate sentient beings. His essence was still the manifestation of “supramundane prajna”—”though in the world, not stained by the world”.
Chapter 3: The Position of “Prajna” in the Threefold Training of Precepts, Samadhi, and Prajna: From “Foundation” to “Culmination”
The Buddhist threefold training of “precepts, samadhi, and prajna” is a complete system of cultivation. The three are interdependent and indispensable. Among them, “precepts” are the foundation, “samadhi” is the supportive condition, and “prajna” is the culmination. Without the restraint of “precepts,” the mind is scattered; without the concentration of “samadhi,” “prajna” cannot arise. Without the enlightenment of “prajna,” “precepts” and “samadhi” become “blind cultivation,” unable to lead to liberation.
(1) “Precepts as the Foundation”: The Arising of “Prajna” Requires the Assurance of “Precepts”
“Precepts” are the guidelines established by Buddhism to regulate the behavior of sentient beings and purify the mind. Their core is to “stop evil and do good”. The
Sūtra of the Buddha’s Bequeathed Teaching says, “Precepts are the fundamental source for rightly following liberation, thus they are called Prātimokṣa (the transliteration of precepts). By relying on these precepts, one can give rise to various forms of meditation and wisdom”. Why are “precepts” the foundation of “prajna”? Because if the “mind” of sentient beings is polluted by “greed, anger, and ignorance” (such as evil deeds like killing, stealing, and sexual misconduct), it will be in a state of chaos and agitation. One will be unable to focus on “contemplating the true nature of reality” and naturally cannot give rise to “prajna”.
For example, if a practitioner violates the precept of “not killing” or “not committing sexual misconduct,” their mind will be filled with scattered thoughts, such as worrying about karmic retribution and the disharmony of the six senses, and they will be unable to enter “samadhi”. If one observes the “precepts,” the mind will be pure and stable, like “clear water when it is still”. This creates the conditions for the arising of “samadhi” and “prajna”. The Śūraṅgama Sūtra says, “Restraining the mind is called precepts; because of precepts, samadhi arises; because of samadhi, prajna is developed. These are called the Three Non-Leaky Trainings”. Here, “restraining the mind is precepts” emphasizes that the essence of “precepts” is to “gather the scattered mind”. Only when the mind is not scattered can “samadhi” arise, and then “prajna” is developed.
(2) “Samadhi as the Supportive Condition”: The Arising of “Prajna” Requires the Aid of “Samadhi”
“Samadhi” is “the concentration of the mind,” which is the state of “the mind being free from false thoughts” achieved by concentrating scattered attention on one point (such as the breath, a Buddha statue, or the meaning of the Dharma) through meditation. The
Treatise on the Great Perfection of Wisdom, Volume 27, says, “Samadhi can gather the mind, and prajna can cut off vexations; samadhi is like catching a thief, and prajna is like killing a thief”. If “vexations” are compared to “thieves,” “samadhi” is “the hand that catches the thieves” (restraining vexations), and “prajna” is “the knife that kills the thieves” (completely eliminating vexations). Without the focus of “samadhi,” “prajna” cannot accurately “contemplate the true nature of reality,” just as one cannot hit a target from a shaking boat.
(3) “Prajna as the Culmination”: The Ultimate Goal of “Precepts” and “Samadhi” is “Prajna”
The cultivation of “precepts” and “samadhi” is ultimately for the purpose of giving rise to “prajna”. If one only observes precepts without prajna, they will fall into “attachment to precepts and rituals”. If one only cultivates samadhi without prajna, they will fall into the happiness of “form realm” and “formless realm” meditations and will be unable to escape the cycle of rebirth. (For example, in the
Āgama Sutras, some practitioners attain the “state of neither perception nor non-perception” and mistakenly believe it to be “nirvana,” but it is still a state of rebirth) .
The Treatise on the Great Perfection of Wisdom, Volume 38, says, “Precepts are like a wall, samadhi is like a city, and prajna is like a king”. “Precepts” are like the “wall” that protects the city, “samadhi” is like the city itself, and “prajna” is the “king” within the city. Only with the presence of the “king” (prajna) do the “wall” (precepts) and the “city” (samadhi) have meaning, enabling one to truly “govern” vexations and achieve liberation. For example, the “arhat fruition” in Hinayana Buddhism is attained by “holding precepts” (the Five Precepts, Eight Precepts, and full precepts), “cultivating samadhi” (the Four Dhyānas and Eight Samādhis), and “giving rise to prajna” (contemplating the Four Noble Truths). This ultimately breaks the “delusions of views” and “delusions of thoughts” and attains nirvana. The “bodhisattva fruition” in Mahayana Buddhism is attained by relying on “prajna-pāramitā,” and on the foundation of “precepts” and “samadhi,” a bodhisattva widely liberates sentient beings, ultimately attaining “buddhahood”.
(3) Zen Buddhism: “Sudden Enlightenment Prajna”—The Prajna of the Fundamental Mind with “Seeing the Nature and Realizing the Mind” as Its Core
Zen Buddhism’s core scripture is the
Platform Sutra. The core of its “prajna” is to “see the nature and realize the mind,” which is to directly realize the “fundamental mind” (buddha-nature) through “sudden enlightenment”. Sentient beings inherently possess “buddha-nature,” but it is obscured by “ignorance” (vexations), preventing them from becoming enlightened. Once “ignorance” is broken, one “sees the nature and becomes a Buddha”.
Zen Buddhism’s “prajna” is different from the “gradual cultivation prajna” of other schools, as it emphasizes “sudden enlightenment”.
The Sixth Patriarch Huineng says in the Platform Sutra, “The previous thought of delusion is a common person, the next thought of enlightenment is a Buddha; the previous thought of clinging to a state is vexation, the next thought of being free from clinging to a state is bodhi (enlightenment)”. The “enlightenment” here is “sudden enlightenment prajna” —one can realize the “fundamental mind” in just a single moment by breaking through “ignorance”.
Zen “koans” (such as “Zhaozhou’s ‘go have tea'” and “a dog has no buddha-nature”) are skillful means to guide practitioners to transcend linguistic thought and directly achieve “sudden enlightenment”. By “contemplating koans,” one breaks “discriminative thinking,” thus “seeing the nature and realizing the mind”.
Zen Buddhism’s “prajna” does not negate the threefold training of “precepts, samadhi, and prajna”. Instead, it emphasizes that the essence of “prajna” is the “manifestation of the fundamental mind”. “Precepts” are the “natural expression of the fundamental mind” (e.g., “do no evil, do all good” is the compassion of the fundamental mind), “samadhi” is the “concentration of the fundamental mind” (e.g., “the ordinary mind is the Way,” and there is no need to deliberately sit in meditation), and “prajna” is the “enlightenment of the fundamental mind”. As the
Platform Sutra says, “The Buddha’s Dharma is in the world, and enlightenment is not separate from the world; seeking bodhi apart from the world is like seeking a rabbit with horns”. The “prajna” of Zen is to enlighten the fundamental mind and manifest its wonderful function in secular life without having to detach from reality.
Chapter 4: The Practical Path of “Prajna”: From “Hearing, Contemplating, and Cultivating” to “Realization”
The essence of Buddhist “prajna” is “practical wisdom,” not purely theoretical knowledge. The arising of “prajna” requires passing through the three stages of “hearing, contemplating, and cultivating” to ultimately achieve “realization”.
(1) Prajna of Hearing: Drawing Close to Good Teachers and Learning from Scriptures
Prajna of hearing is the foundation of “prajna”. It is the initial understanding of the Dharma’s principles obtained by drawing close to “good teachers” (practitioners with right views and virtue) and reading Buddhist scriptures. The Lotus Sutra, Volume 7, says, “Good teachers are a great cause and condition, meaning that they guide and enable one to see the Buddha and give rise to the mind of anuttara-samyak-sambodhi” (supreme perfect enlightenment). Why are good teachers important? Because due to the ignorance of sentient beings, if they do not “hear the Dharma” from good teachers, they cannot know the “root of vexations” and the “method of liberation,” just as a blind person cannot see the road.
Key points for the practice of “prajna of hearing”:
Choose orthodox scriptures: One should choose the core Buddhist scriptures (such as the Āgama Sutras, Diamond Sutra, Heart Sutra, Platform Sutra) and avoid being misled by “wrong views” (such as false Dharma that promotes “killing without fault” or “clinging to fame and fortune”).
Draw close to good teachers: A good teacher can “answer questions and resolve doubts” and help practitioners understand the profound principles in the scriptures (such as “dependent origination and emptiness” and “all phenomena are only consciousness”) to avoid “misinterpreting the text”.
Maintain a mind of reverence: Maintaining reverence for the Dharma, scriptures, and good teachers is necessary to “humbly receive instruction” and give rise to true “prajna of hearing”. If one is arrogant, even if they hear the Dharma, they cannot understand its meaning.
(2) Prajna of Contemplation: Contemplating Principles and Breaking Through Doubts
Prajna of contemplation is the advanced stage of “prajna”. It is the process of contemplating the principles obtained from “prajna of hearing” to break through doubts and establish right views. The
Śūraṅgama Sūtra says, “In principle, one can achieve sudden enlightenment, and with that enlightenment, all principles are eliminated; in practice, it is not eliminated suddenly, but gradually over time”. The “sudden enlightenment in principle” here is to suddenly understand the “principle” of the Dharma (such as the “empty nature of all phenomena” and the “sublime and bright true mind”) through “prajna of contemplation,” but the “practice” (the breaking of vexations) still requires gradual cultivation.
Key points for the practice of “prajna of contemplation”:
Connect with daily life: One should integrate the Dharma principles with daily life. For example, contemplate the “impermanence” of the “five aggregates” (form, feeling, perception, mental formations, and consciousness). When the body is sick, contemplate the “impermanence of the physical body”. When one feels emotional pain, contemplate “feeling is suffering”. This breaks attachment to the “physical body” and “emotions”.
Break “wrong views”: Through contemplation, one breaks wrong views such as “eternalism” (believing the “self” is eternal and unchanging) and “nihilism” (believing that “everything ceases after death”) and establishes right views of “dependent origination and emptiness” and “karma”.
Do not cling to “literal meaning”: When contemplating principles, one should transcend the constraints of language and concepts. As the
Diamond Sutra says, “If the Tathagata says that there is a Dharma to liberate sentient beings, that is to say there is no such Dharma, and that is called ‘a Dharma to liberate sentient beings'”. If one clings to the “literal meaning,” they will deviate from the “true nature of reality”.
(3) Prajna of Cultivation: Meditative Practice and Direct Realization of Reality
Prajna of cultivation is the ultimate stage of “prajna”. It is the direct realization of the true nature that was understood through “prajna of hearing” and “prajna of contemplation” through meditative practice. It is the perfect form of “prajna”. In the
Āgama Sutras, the Buddha taught his disciples the “Four Foundations of Mindfulness” (contemplating the impurity of the body, contemplating that feelings are suffering, contemplating the impermanence of the mind, and contemplating the non-self of phenomena). This is the core method of “prajna of cultivation” —by focusing on and contemplating the “body, feelings, mind, and phenomena,” one gives rise to “prajna of cultivation” and ultimately attains nirvana.
Key points for the practice of “prajna of cultivation”:
Choose a suitable meditation method: Based on one’s own capacity, one should choose a suitable meditation method (such as “contemplating emptiness” in the Mahayana emptiness school or “contemplating koans” in the Zen school) and should not blindly imitate others.
Proceed gradually: Meditation requires starting from the “foundation,” such as first practicing the “counting the breath method” to cultivate the ability of “samadhi,” and then proceeding to “contemplation” (such as contemplating the “impermanence of the five aggregates”) to give rise to “prajna of cultivation”. If one rushes to “contemplate” without first gaining “samadhi,” the mind will only be filled with scattered thoughts.
Persist for the long term: The arising of “prajna of cultivation” is not achieved in a single stroke. It requires long-term persistence in meditation. As the
Śūraṅgama Sūtra says, “All sentient beings, since beginningless time, have mistaken the self for objects and have lost their fundamental mind, being turned by objects, and thus in this, they see greatness and smallness. If one can turn the objects, one is the same as the Tathagata”. Only with long-term meditation can one “turn the objects” (not be deluded by external objects) and give rise to “prajna of cultivation”.
Chapter 5: The Modern Value of Buddhist “Prajna” Theory: Wisdom for Addressing Spiritual Distress
In modern society, technological development has brought material abundance, but it has also exacerbated spiritual distress—vexations such as anxiety, depression, loneliness, and attachment are increasingly common. The wisdom of “breaking attachment, contemplating, and becoming enlightened” contained in Buddhist “prajna” theory provides important insights for addressing these difficulties.
(1) Breaking the “Suffering of Attachment” with “Dependent Origination and Emptiness”
Much of the vexation in modern society originates from attachment to “external objects” (such as wealth, power, fame, and love). People believe that these “external objects” are “real” and “eternal” and fall into suffering once they are lost. Buddhist “prajna” theory’s “dependent origination and emptiness” tells us that all “external objects” arise from the combination of causes and conditions and have no fixed, unchanging “self-nature,” and are therefore “impermanent” and “non-self”.
For example, if a person is attached to “wealth” and believes that “wealth can bring eternal happiness,” they will suffer when wealth is lost. However, if they contemplate with the wisdom of “dependent origination and emptiness,” they will know that “wealth is the product of causes and conditions (such as effort, opportunity, and good fortune) and will eventually be lost”. This leads to not being attached to “wealth” and gaining inner peace. As the Diamond Sutra says, “one should produce a mind that does not dwell on anything”. Without attachment to external objects, the mind becomes pure and free.
(2) Breaking the “Suffering of Anxiety” with “Contemplating the Impermanence of the Mind”
The “anxiety” in modern society mostly stems from worry about the “future” (such as worrying about losing a job, getting sick, or retirement) or regret about the “past” (such as regretting mistakes or missed opportunities). Buddhist “prajna” theory’s “contemplating the impermanence of the mind” tells us that the “mind” arises and ceases moment by moment. As the Diamond Sutra says, “the past mind is unobtainable, the present mind is unobtainable, the future mind is unobtainable”. Therefore, there is no need to cling to the “past” and “future”.
Through the practice of “contemplating the impermanence of the mind” (such as observing one’s thoughts during meditation), we will find that “anxiety” is merely a thought of the “mind,” which vanishes in an instant like a flowing stream. It is not a “real” “self” that is anxious. When we no longer cling to the thought of “anxiety,” “anxiety” will naturally disappear. This wisdom of “contemplating the mind” can help us live in the “present moment” and reduce attachment to the “past” and “future”.
(3) Breaking the “Suffering of Loneliness” with “Emphasizing Both Compassion and Prajna”
The “loneliness” in modern society mostly stems from a “self-centered” mindset. One only focuses on their own needs and ignores the suffering of others, leading to a sense of alienation from others. Buddhist “prajna” theory, which emphasizes both “compassion” (caring for others) and “prajna” (contemplating the true nature of reality), tells us that the “self” and “others” are “dependently arising”. Helping others is helping oneself, and caring for others can eliminate loneliness.
The “bodhisattva path” of Mahayana Buddhism is a manifestation of “emphasizing both compassion and prajna”. A bodhisattva uses “prajna-pāramitā” to contemplate “emptiness” and does not cling to the distinction between “self” and “others”. With a “compassionate mind,” a bodhisattva widely liberates sentient beings, who are like illusions, and helps others break free from vexations. In modern society, we can practice “compassion” by “serving others” (such as through volunteer activities or helping family, friends, and strangers). At the same time, we can use “prajna” to contemplate the essence of “serving others” and not cling to the illusion of “I am serving others,” which includes the mind and body. This eliminates loneliness and brings inner fulfillment.
Chapter 6: Conclusion
“Prajna” is the core of the Buddhist threefold training of “precepts, samadhi, and prajna”. It is the fundamental reliance for sentient beings to break free from vexations, attain nirvana, walk the bodhisattva path, and achieve supreme buddhahood. From the “prajna-pāramitā” of the Mahayana emptiness school and the “consciousness-only prajna” of the Yogācāra school to the “sudden enlightenment prajna” of the Zen school, Buddhist “prajna” theory has always revolved around the core goal of “breaking through delusion to achieve enlightenment and leaving suffering to attain happiness”. Its meaning has been enriched with the development of various schools, but it has never deviated from the essence of “directly realizing the true nature of all phenomena”.
The practical path of Buddhist “prajna”—”hearing, contemplating, and cultivating”—provides a clear direction for practitioners. It is through “prajna of hearing” that one gains right views, through “prajna of contemplation” that one breaks through doubts, and through “prajna of cultivation” that one directly realizes the true nature of reality, ultimately achieving liberation. In modern society, the wisdom of “breaking attachment, contemplating, and compassion” contained in Buddhist “prajna” theory provides important insights for addressing spiritual distress such as anxiety, attachment, and loneliness, becoming a common spiritual treasure for humanity.
As the Heart Sutra says, “All Buddhas of the three times, relying on prajna-pāramitā, have attained anuttara-samyak-sambodhi” (supreme perfect enlightenment). “Prajna” is not only the core of Buddhism but also the eternal guide for sentient beings to break free from vexations and gain ultimate peace and happiness.
References
Ancient Texts (sorted by dynasty/time period):
1[Later Qin] Translated by Kumārajīva:
The Vajracchedikā Prajñāpāramitā Sūtra, Volume 1, Taishō Tripiṭaka, Volume 08.
2[Yao Qin] Translated by Kumārajīva:
Sūtra of the Buddha’s Bequeathed Teaching, Volume 1, Taishō Tripiṭaka, Volume 12.
3[Yao Qin] Translated by Kumārajīva:
The Lotus Sūtra, Volume 7, Taishō Tripiṭaka, Volume 09.
4[Eastern Jin] Translated by Gautama Saṅghadeva:
Madhyama Āgama, Volume 21, Taishō Tripiṭaka, Volume 01.
5[Tang] Translated by Paramiti:
The Śūraṅgama Sūtra, Volume 6, Taishō Tripiṭaka, Volume 48.
6[Tang] Translated by Paramiti:
The Śūraṅgama Sūtra, Volume 10, Taishō Tripiṭaka, Volume 48.
7[Tang] Translated by Xuanzang:
The Prajñāpāramitā Hṛdaya Sūtra, Volume 1, Taishō Tripiṭaka, Volume 08.
8[Yuan] Compiled by Zongbao:
The Platform Sūtra of the Sixth Patriarch, Volume 1, Taishō Tripiṭaka, Volume 48.