The aim of this research is to gain a better understanding of the Buddha's pedagogy of the practice of the bodhisattva path in The Mahāprajñāpāramitā Sūtra. This thesis focuses on The Mahāprajñāpāramitā Sūtra since the practitioners of this sūtra are those who with the position of bodhisattvas-mahasattvas. Therefore, it is important to clarify the difference between the practitioners and the teaching. First of all, the discussion starts with the clarification of the term “bodhisattvas” and its higher-level position of “mahasattvas.” Secondly, the investigation carries out with the differences between prajñā (wisdom) and prajñāpāramitā (perfection of wisdom). Because of the term “prajñā” (wisdom) simply means the understanding and knowledge of phenomena; whereas “prajñāpāramitā” (perfection of wisdom) refers to the insight as “nothingness and unattainable” which is emphasized in the 4th Assembly of The Mahāprajñāpāramitā Sūtra (Aṣṭasāhasrikā Prajñāpāramitā) as well as the advanced realization of the nature of dharmas in the 16th Assembly in the same sūtra (Suvikrantavikrami Pariprccha). The key arguments of the practical path from prajna to prajñāpāramitā are primarily summarized with six dimensions as follows: (1) elevating from conceptual understanding of all realities of dharmas to mastery; (2) advancing of non-dualistic middle path from the concept of Emptiness (śūnyatā) and non-self (anātman); (3) extending from the system of limited causes and conditions (nidāna) to the infinite successive streams of karma; (4) improving from the no apprehension( anupalabdhi) to all dharmas upon the absolutely liberation; (5) ascending from “Threefold Wheel of Essential Emptiness” to non-attainment as skillful means (upāya) of reaching the perfection of wisdom (prajñāpāramita); (6) practicing (prayoga) “non-discrimination” (nir-vikalpa) in all dharmas and equipping with merit and cognition so that the perfect wisdom of the Buddha can be achieved. Adopting these various approaches to prajñāpāramita, this research captures not only more profound meanings of prajñāpāramita but also outline the difference between prajñā (wisdom) and prajñāpāramitā (perfection of wisdom) in the teaching of The Mahā-prajñā-pāramitā Sūtra by this dialectical analysis. Secondly, examining the similarities and differences of Three Vehicles, this paper concludes with the nature of prajñāpāramita as the root of all good dharmas (kuśaladharmāḥ) cultivating Three Wisdoms as well as Three Vehicles.
