The third volume (bam po gsum pa) of the Tibetan version of the Brahmaparipr. cchā begins with a dialogue between the Bodhisattva Samantakusuma and the Sthavira Śāriputra about the relationship between the dharmadhātu and prajñā. This topic is intimately related to the dialogue between the Brahmā Viśeṣatintin and the Kumārabhūta Jālinīprabha at the end of the second volume, during which they expounded that things are all created magically and therefore incomplete by nature, and that practice is non-practice (i.e. that action is non-action). When he is asked to explain the reason for his name, Jalināīprabha emits Light (prabhā) in the ten directions from the nails of the webbed (jāla) fingers of his right hand. This light soothes all sentient beings and makes them content. Four bodhisattvas dwelling in a world in the downward direction are stimulated by this ray, and come to Saha world to express their respect for the Buddha Śākyamuni and Jalināīprabha. This episode suggests a link with the Saddharmapuṇḍarīka. The above episode corresponds to the first half of this volume. The main topics of the second half are the “assurance of future enlightenment (vyākaraṇa)” and “omniscience (sarvajñatā).” Before Jalināīprabha is assured of enlightenment by the Buddha, he and the Sthavira Mahākaśyapa discuss the nature of the assurance of future enlightenment and the practice (caryā) of the bodhisattva. It is interesting to note that 頓悟大乗正理決 (Sudden Awakening as the Ultimate Truth in Mahāyāna) by the Chinese Monk Mahayāna (摩訶衍) (Pelliot No.4646) and the Third Bhāvanākrama by Kamalaśīla, which are both historical documents of the controversy held at the Temple bSam yas in Tibet, quote the identical section of this Sutra as the authority behind their assertion. While the former denies the existence of what is called practice, the latter asserts that practice without any attachments (that is, practice superseding the duality of practice or non-practice) is essential to practitioners, and that denial of practice in its entirety is contradictory to the teaching of the sutras (especially of the Brahmapaṛiprcchā). The Sutra continues to preach that the six perfections (pāramitā) are completed by entering into the state of non-duality (advaya), upon which the practitioner obtains omniscience. The analysis of omniscience in this text is rather detailed compared to other early Mahāyāna-sūtras.
