Perfection of Wisdom (sans. Prajñāpāramitā)

One of the early Mahāyāna Sūtras are the Sūtras of Perfection of Wisdom. They are the Sūtras pf Perfection of Wisdom in 8,000 lines believed to be compiled in writing in 100 C.E. These Sūtras were expanded into larger Sūtras known as the Large Sūtras of Perfection of Wisdom between 100-300 C.E. Consequently the Large Sūtras of Perfection of Wisdom in 10,000, 18,000, 25,000 and 100,000 lines emerged in India .
 
Subsequently, these large Sūtras were summarized into shorter versions of Sūtras of Perfection of Wisdom, such as Diamond Sūtra (Prajñāpāramitā Vajraccedika Sūtra) and Heart Sūtra (Prajñāpāramitā Hṛdaya Sūtra). These two Mahāyāna Sūtras have popularized the teaching of Perfection of Wisdom among the Mahayanists. From 500 C.E., Tantric versions of the Prajñāpāramitā literature were produced.

The quintessence of the Sūtras of Perfection of Wisdom can be summarized in the following two sentences:

1. One should become a Bodhisattva to liberate all sentient beings but actually there are no sentient beings being liberated.
2. There is dharma (phenomena); there is actually no dharma; there is still the dharma.

The first key idea of the Perfection of Wisdom should be comprehended thus:
As all phenomena are empty of self-identities, a true Bodhisattva does not reify or objectize the sign of self and signs of others. He should abandon four signs, namely sign of self, sign of human being, sign of a group of sentient beings and sign of tri-temporal existence.

The second key idea of the Perfection of Wisdom should be apprehended thus:
The signs, marks or characteristics or diverse multiplicity of the empirical world are illusive and unreal. The conventional truth is illusionary like dreams, magics, mirages, echoes, children of a barren woman or the hairs of a tortoise. In order not to grasp upon these illusive signs, marks or characteristics, all phenomena are deconstructed to reveal the ultimate truth which is actually empty: signless, markless or characteristicless. In this manner, the Bodhisattva does not grasp upon the five aggregates which are perceived to be empty. He is liberated from suffering or vexation. Following deconstruction is reconstruction. The conventional truth of all phenomena - signs, marks, or characteristics are reconstructed to preserve their pragmatic value in social communication. This maintains the Middle View avoiding both absolute existence and absolute non-existence. This is known as one mind in three contemplations: contemplating illusion; contemplating emptiness; contemplating middle doctrine.

A Bodhisattva, who practises the Perfection of Wisdom, is characteristized by three universal characteristic features, namely:

1. Signlessness
2. No Mind or Pure Consciousness (Buddha-mind)
3. Non-grasping or non-clinging