大般若波羅蜜多經

LVII. CHAPTER ON PRAISING THE FIRM AND TRUE NATURE

05

At that time, the Buddha said to the Venerable Subhuti:

“Subhuti! For what reasons do the great bodhisattvas not allow their minds to sink when confronted with the profound prajnaparamita?”

The Venerable Subhuti said to the Buddha:

“Blessed One! Because all dharmas are nonexistent, the great bodhisattvas do not allow their minds to sink when confronted with the profound prajnaparamita.

“Blessed One! Because all dharmas are utterly detached, the great bodhisattvas do not allow their minds to sink when confronted with the profound prajnaparamita.

“Blessed One! Because all dharmas are quiescent, the great bodhisattvas do not allow their minds to sink when confronted with the profound prajnaparamita.

“Blessed One! Because all dharmas are without possession, the great bodhisattvas do not allow their minds to sink when confronted with the profound prajnaparamita.

“Blessed One! Because all dharmas neither arise nor cease, the great bodhisattvas do not allow their minds to sink when confronted with the profound prajnaparamita.

“Blessed One! For such reasons, the great bodhisattvas do not allow their minds to sink when confronted with the profound prajnaparamita. Why is this?

“Blessed One! With regard to all dharmas, the great bodhisattvas cannot apprehend that which sinks, that into which it sinks, the time of sinking, the place of sinking, the act of sinking, or that because of which sinking occurs, for all dharmas are unapprehensible.

“Blessed One! If great bodhisattvas, on hearing such a teaching, do not allow their minds to sink, are neither startled nor afraid, and are also free from sorrow and regret, one should know that those great bodhisattvas cultivate the profound prajnaparamita. Why is this? It is because those great bodhisattvas contemplate all dharmas as unapprehensible and incapable of being established as that which sinks, that into which it sinks, the time of sinking, the place of sinking, the act of sinking, or that because of which sinking occurs. For this reason, when the great bodhisattvas hear such a teaching, they do not allow their minds to sink, are neither startled nor afraid, and are also free from sorrow and regret.

“Blessed One! If great bodhisattvas constantly cultivate the profound prajnaparamita in this way, Sakra, lord of the devas, the great Brahma kings, and the lords of the worlds will constantly pay homage to them.”

The Buddha said to Subhuti:

“If great bodhisattvas constantly cultivate the profound prajnaparamita in this way, not only will Sakra, lord of the devas, the great Brahma kings, and the lords of the worlds constantly honor and pay homage to them, but, beyond these, the devas of Radiant Purity, the devas of Pervasive Purity, the devas of Abundant Fruit, the devas of the Pure Abodes, and other assemblies of devas will also constantly honor and pay homage to them.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones throughout the immeasurable, innumerable, boundless worlds of the ten directions will also constantly protect and keep them in mind.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect prajnaparamita and will also swiftly perfect the paramitas of meditative concentration, diligence, patience, moral discipline, and generosity.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect internal emptiness and will also swiftly perfect external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect suchness and will also swiftly perfect the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the Noble Truth of suffering and will also swiftly perfect the Noble Truths of the origin of suffering, its cessation, and the path.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the four meditative absorptions and will also swiftly perfect the four immeasurables and the four formless attainments.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the eight liberations and will also swiftly perfect the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the four foundations of mindfulness and will also swiftly perfect the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the gateway to liberation through emptiness and will also swiftly perfect the gateways to liberation through signlessness and wishlessness.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the Ground of Great Joy and will also swiftly perfect the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the five kinds of eyes and will also swiftly perfect the six superknowledges.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the ten powers of a Buddha and will also swiftly perfect the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the Dharma of never forgetting and will also swiftly perfect the nature of constant equanimity.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the knowledge of all things and will also swiftly perfect the knowledge of the aspects of the paths and the knowledge of all aspects.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect all dharani gateways and will also swiftly perfect all samadhi gateways.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect all the practices of great bodhisattvas.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the unsurpassed awakening of the Buddhas.

“Subhuti! If those great bodhisattvas constantly cultivate the profound prajnaparamita in this way, they will swiftly perfect the knowledge of all-knowledge.”

Furthermore, Subhuti, if that great bodhisattva constantly practices profound prajnaparamita in this way, that bodhisattva is always protected and kept in mind by the Buddhas and swiftly brings all merits to perfection. You should know that this great bodhisattva practices what the Buddhas practice and swiftly realizes unsurpassed perfect enlightenment.

Subhuti, you should know that this great bodhisattva’s resolve is steadfast. Even if all sentient beings in worlds as numerous as the sands of the Ganges throughout the ten directions were transformed into evil maras, and each of those maras in turn conjured as many evil maras as before, and all those maras possessed immeasurable and boundless supernatural powers, those maras would still be unable to obstruct or harm this great bodhisattva. They could neither obstruct the bodhisattva’s practice of profound prajnaparamita nor prevent the bodhisattva from realizing the sought-after fruit of unsurpassed perfect enlightenment.

Furthermore, Subhuti, if a great bodhisattva accomplishes two qualities, no evil mara can obstruct or harm that bodhisattva, impede the practice of profound prajnaparamita, or prevent the bodhisattva from realizing the sought-after fruit of unsurpassed perfect enlightenment. What are these two qualities? First, contemplating all dharmas as ultimately empty; second, never abandoning any sentient being.

Furthermore, Subhuti, if a great bodhisattva accomplishes two qualities, no evil mara can obstruct or harm that bodhisattva, impede the practice of profound prajnaparamita, or prevent the bodhisattva from realizing the sought-after fruit of unsurpassed perfect enlightenment. What are these two qualities? First, being able to act in accordance with one’s words; second, always being protected and kept in mind by the Buddhas.

Furthermore, Subhuti, if a great bodhisattva constantly practices profound prajnaparamita in this way, devas will frequently come to pay respectful homage, draw near, make offerings, inquire after the bodhisattva’s well-being, and offer encouragement, saying: “Good man, if you wish swiftly to realize the sought-after fruit of unsurpassed perfect enlightenment, you should diligently abide in the Dharma gates of emptiness, signlessness, and wishlessness.

Why is this? Good man, if you diligently abide in the Dharma gates of emptiness, signlessness, and wishlessness, you will become a refuge for those without refuge, a place of return for those with nowhere to return, a protector for those without protection, a destination for those with nowhere to go, a resting place for those with nowhere to rest, a home for those without a home, light for those in darkness, and ears and eyes for the deaf and blind.

Why is this? Good man, because abiding in emptiness, signlessness, and wishlessness in this way is itself abiding in profound prajnaparamita. If you constantly abide in prajnaparamita, you will swiftly realize the sought-after fruit of unsurpassed perfect enlightenment.”

Furthermore, Subhuti, if a great bodhisattva constantly abides in profound prajnaparamita in this way, the Buddhas presently dwelling in immeasurable, innumerable, and boundless worlds throughout the ten directions will, in the midst of their assemblies, spontaneously rejoice and proclaim and praise that great bodhisattva’s name, lineage, and merits—namely, the supreme merit of abiding in profound prajnaparamita.

Subhuti, you should know that just as today I expound profound prajnaparamita to this assembly and, before the great assembly, spontaneously rejoice and proclaim and praise the names, lineages, and merits of great bodhisattvas such as Bodhisattva Jeweled Banner, Great Bodhisattva Sikhin, and others, as well as those great bodhisattvas who presently dwell in the presence of Akshobhya Buddha, cultivate pure conduct, and abide in profound prajnaparamita—namely, the supreme merit of abiding in profound prajnaparamita—so too all the Tathagatas, Arhats, Perfectly Enlightened Ones presently dwelling in immeasurable, innumerable, and boundless worlds in the east expound profound prajnaparamita to their assemblies.

There too are great bodhisattvas who cultivate pure conduct and never part from prajnaparamita. Before their assemblies, those Tathagatas, Arhats, Perfectly Enlightened Ones all spontaneously rejoice and proclaim and praise the names, lineages, and merits of those great bodhisattvas—namely, the supreme merit of never parting from profound prajnaparamita. The same is true in the south, west, north, the four intermediate directions, above, and below.

Subhuti, you should know that there are great bodhisattvas who, from the time they first arouse the aspiration for enlightenment and begin practicing prajnaparamita, gradually perfect the path to great enlightenment until they attain the knowledge of all knowledge. When the Buddhas presently dwelling in immeasurable, innumerable, and boundless worlds throughout the ten directions expound the true Dharma, they too spontaneously rejoice before their great assemblies and proclaim and praise the names, lineages, and merits of those great bodhisattvas—namely, the supreme merit of practicing profound prajnaparamita.

Why is this? Subhuti, it is because those great bodhisattvas constantly do what is difficult to do, ensure that the lineage of the Buddhas is never severed, and bring benefit and happiness to all sentient beings.

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One, when the Tathagatas, Arhats, Perfectly Enlightened Ones, while expounding the true Dharma, spontaneously rejoice before their great assemblies and proclaim and praise the names, lineages, and merits of those great bodhisattvas, are those bodhisattvas at the stage of regressibility or non-regressibility?”

The Buddha told Subhuti:

“Some great bodhisattvas at the stage of non-regressibility practice profound prajnaparamita, and when the Tathagatas, Arhats, Perfectly Enlightened Ones expound the true Dharma, they spontaneously rejoice before their great assemblies and proclaim and praise the names, lineages, and merits of those great bodhisattvas. There are also great bodhisattvas who, although they have not yet received a prediction, practice prajnaparamita; and when the Tathagatas, Arhats, Perfectly Enlightened Ones expound the true Dharma, they likewise spontaneously rejoice before their great assemblies and proclaim and praise the names, lineages, and merits of those great bodhisattvas.”

The Venerable Subhuti again said to the Buddha:

“Who are the bodhisattvas of whom you have spoken?”

The Buddha said:

“Subhuti, there are great bodhisattvas who, while practicing the bodhisattva path, train in the conduct of Akshobhya Buddha and have attained abiding in the stage of non-regressibility. These are the great bodhisattvas whose names, lineages, and merits the Tathagatas, Arhats, Perfectly Enlightened Ones spontaneously rejoice in and proclaim and praise before their great assemblies while expounding the true Dharma.

“There are also great bodhisattvas who train in the conduct of Bodhisattva Jeweled Banner, Great Bodhisattva Sikhin, and others. Although these great bodhisattvas have not yet received a prediction, they practice prajnaparamita; and when the Tathagatas, Arhats, Perfectly Enlightened Ones expound the true Dharma, they likewise spontaneously rejoice before their great assemblies and proclaim and praise the names, lineages, and merits of those great bodhisattvas.

“Furthermore, Subhuti, there are great bodhisattvas who practice profound prajnaparamita and develop deep faith and understanding regarding the unborn nature of all dharmas, yet have not attained patient acceptance of the non-arising of dharmas; who develop deep faith and understanding regarding profound prajnaparamita, yet have not attained patient acceptance of the non-arising of dharmas; who develop deep faith and understanding regarding the ultimate emptiness of all dharmas, yet have not attained patient acceptance of the non-arising of dharmas; who develop deep faith and understanding regarding the quiescent nature of all dharmas, yet have not attained patient acceptance of the non-arising of dharmas;

who develop deep faith and understanding regarding the nature of all dharmas as being utterly detached, yet have not attained patient acceptance of the non-arising of dharmas; who develop deep faith and understanding regarding the nature of all dharmas as being without anything possessed, yet have not attained patient acceptance of the non-arising of dharmas; who develop deep faith and understanding regarding the nature of all dharmas as lacking autonomy, yet have not attained patient acceptance of the non-arising of dharmas; and who develop deep faith and understanding regarding the insubstantial nature of all dharmas, yet have not attained patient acceptance of the non-arising of dharmas.”

Subhuti! Such great bodhisattvas, when the Tathagatas, Arhats, Perfectly Awakened Ones teach the true Dharma, naturally rejoice before the great assembly and proclaim and praise their names, clans, and various virtues.

Subhuti! If, when the Tathagatas, Arhats, Perfectly Awakened Ones teach the true Dharma, a great bodhisattva naturally rejoices before the great assembly and proclaims and praises their names, clans, and various virtues, that great bodhisattva surpasses the stages of the sravakas and pratyekabuddhas and will certainly attain unsurpassed perfect awakening.

Subhuti! If a great bodhisattva who practices the profound prajnaparamita, when the Tathagatas, Arhats, Perfectly Awakened Ones teach the true Dharma, naturally rejoices before the great assembly and proclaims and praises their names, clans, and various virtues, that great bodhisattva will certainly become established on the stage of non-retrogression. Having become established on that stage, that bodhisattva will assuredly attain the knowledge of all-knowing wisdom.

Furthermore, Subhuti! If a great bodhisattva, upon hearing this profound prajnaparamita taught, harbors neither doubt nor confusion, but thinks only: “The meaning and principles of the profound prajnaparamita taught by the Buddha are necessarily free from error,” then, because that great bodhisattva has developed profound and pure faith in prajnaparamita, that bodhisattva will gradually hear prajnaparamita extensively in the presence of the Buddha Akshobhya and the great bodhisattvas and will develop profound faith and understanding regarding its meaning.

Having gained such faith and understanding, that bodhisattva will become established on the stage of non-retrogression; and having become established on that stage, that bodhisattva will certainly attain the knowledge of all-knowing wisdom.

Subhuti! If great bodhisattvas merely hear this profound prajnaparamita and do not revile it, they will still acquire many supreme roots of virtue. How much more will this be so if they can faithfully understand, accept, uphold, read, and recite it; keep their contemplation firmly in accord with the principle of suchness; abide in suchness; and diligently cultivate and study it! Those great bodhisattvas will swiftly become established on the stage of non-retrogression and quickly attain unsurpassed perfect awakening.

At that time, the Venerable Subhuti said to the Buddha:

“Blessed One! Since the true nature of all dharmas is utterly ungraspable, how can great bodhisattvas, by abiding in suchness and diligently cultivating and studying, swiftly become established on the stage of non-retrogression and quickly attain unsurpassed perfect awakening?”

The Buddha said:

“Subhuti! Just as those whom the Buddha has instructed abide in suchness, cultivate the practices of great bodhisattvas, swiftly become established on the stage of non-retrogression, quickly attain unsurpassed perfect awakening, and teach the true Dharma to sentient beings, so too do these great bodhisattvas abide in suchness and cultivate the practices of great bodhisattvas; they will swiftly become established on the stage of non-retrogression and quickly attain unsurpassed perfect awakening.”

The Venerable Subhuti again said to the Buddha:

“The Tathagata’s instructions are entirely devoid of anything that can be possessed, and no dharma apart from suchness can be apprehended. Who, then, abides in suchness and cultivates the bodhisattva practices, thereby swiftly becoming established on the stage of non-retrogression, quickly attaining unsurpassed perfect awakening, and teaching the true Dharma to sentient beings?

“Blessed One! Even suchness itself cannot be apprehended, much less anyone who abides in suchness, cultivates the bodhisattva practices, swiftly becomes established on the stage of non-retrogression, quickly attains unsurpassed perfect awakening, and teaches the true Dharma to sentient beings. That such a thing truly exists is impossible!”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. The Tathagata’s instructions are entirely devoid of anything that can be possessed, and no dharma apart from suchness can be apprehended. Who, then, abides in suchness and cultivates the bodhisattva practices, thereby swiftly becoming established on the stage of non-retrogression, quickly attaining unsurpassed perfect awakening, and teaching the true Dharma to sentient beings?

“Subhuti! Even suchness itself cannot be apprehended, much less anyone who abides in suchness and cultivates the bodhisattva practices, thereby swiftly becoming established on the stage of non-retrogression, quickly attaining unsurpassed perfect awakening, and teaching the true Dharma to sentient beings. That such a thing truly exists is impossible. Why? Subhuti! Whether a Tathagata appears in the world or does not appear in the world, all dharmas remain just so, never departing from suchness, the dharma-realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixity of Dharma, the abiding of Dharma, ultimate reality, the realm of space, and the inconceivable realm.

“Subhuti! There is certainly no one who abides in suchness and cultivates the bodhisattva practices, thereby swiftly becoming established on the stage of non-retrogression, quickly attaining unsurpassed perfect awakening, and teaching the true Dharma to sentient beings. Why? Subhuti! Because the suchness of all dharmas neither arises nor ceases, nor does it abide in any other minute part that can be apprehended.

“Subhuti! If a dharma neither arises nor ceases, nor abides in any other minute part that can be apprehended, who can abide within it and cultivate the practices of great bodhisattvas, thereby swiftly becoming established on the stage of non-retrogression, quickly attaining unsurpassed perfect awakening, and teaching the true Dharma to sentient beings? That such a thing truly exists is impossible.”

At that time, Sakra, Lord of the Devas, said to the Buddha:

“Blessed One! Such prajnaparamita is wondrous and profound and exceedingly difficult to believe and understand. Although great bodhisattvas who practice the profound prajnaparamita know that all dharmas are utterly ungraspable, they nevertheless seek unsurpassed perfect awakening.

This is exceedingly difficult. Why? Blessed One!

Because there is certainly no one who abides in suchness and cultivates the practices of great bodhisattvas, thereby swiftly becoming established on the stage of non-retrogression, quickly attaining unsurpassed perfect awakening, and teaching the true Dharma to sentient beings. Great bodhisattvas who practice the profound prajnaparamita contemplate all dharmas as entirely devoid of anything that can be possessed; yet, in the face of the profound Dharma-nature, their minds neither sink nor become fearful or terrified, and they remain free from doubt and obstruction.

Such things are exceedingly rare.”

At that time, the Venerable Subhuti said to Sakra, Lord of the Devas:

“Kausika! As you have said, great bodhisattvas who practice the profound prajnaparamita contemplate all dharmas as entirely devoid of anything that can be possessed; yet, in the face of the profound Dharma-nature, their minds neither sink nor become fearful or terrified, and they remain free from doubt and obstruction. Such things are exceedingly rare.

“Kausika! Great bodhisattvas who practice the profound prajnaparamita contemplate all dharmas as empty. That is, they contemplate all material dharmas as empty and immaterial dharmas as empty; all visible dharmas as empty and invisible dharmas as empty; all resistant dharmas as empty and non-resistant dharmas as empty; all contaminated dharmas as empty and uncontaminated dharmas as empty; all conditioned dharmas as empty and unconditioned dharmas as empty; all mundane dharmas as empty and supramundane dharmas as empty; all peaceful dharmas as empty and unpeaceful dharmas as empty; all dharmas of detachment as empty and dharmas not of detachment as empty; all past dharmas as empty and future and present dharmas as empty;

all wholesome dharmas as empty and unwholesome and indeterminate dharmas as empty; all dharmas of the Desire Realm as empty and dharmas of the Form and Formless Realms as empty; all dharmas of those in training as empty and dharmas of those beyond training and of those neither in training nor beyond training as empty; all dharmas to be abandoned by seeing as empty and dharmas to be abandoned by cultivation and dharmas not to be abandoned as empty; all existent dharmas as empty and nonexistent dharmas and dharmas that are neither existent nor nonexistent as empty.”

O Kausika! When great bodhisattvas practice the profound prajnaparamita, they contemplate all dharmas as empty in this manner. Since within all empty dharmas there is absolutely nothing whatsoever, who could sink, who could become attached, who could fear, who could be alarmed, who could doubt, and who could be obstructed? Therefore, O Kausika, it is only natural that when great bodhisattvas practice the profound prajnaparamita, their minds neither sink nor become attached before the profound nature of dharmas; they neither fear nor become alarmed, and are free from doubt and obstruction.

At that time, Sakra, Lord of the Gods, said to Subhuti:

– As the Venerable One has said, everything is based upon emptiness; therefore, what has been said is always unobstructed. It is like shooting an arrow into empty space: whether it travels near or far, it meets no obstruction. What the Venerable One has said is likewise so.

LVIII. CHAPTER ON ENTRUSTMENT

01

At that time, Sakra, Lord of the Gods, addressed the Buddha:

– Blessed One! In speaking thus, praising thus, and affirming thus, I have accorded with the Dharma and the discipline proclaimed by the Tathagata, the Arhat, the Perfectly and Completely Awakened One, practicing in accordance with the Dharma. Is such an affirmation free from error?

The Buddha said:

– O Kausika! In speaking thus, praising thus, and affirming thus, you have accorded with the Dharma and the discipline proclaimed by the Tathagata, the Arhat, the Perfectly and Completely Awakened One, practicing in accordance with the Dharma. Such an affirmation is free from error.

Then Sakra, Lord of the Gods, again addressed the Buddha:

– Blessed One! It is truly rare! Everything spoken by the venerable Subhuti is based upon emptiness, signlessness, and wishlessness. Everything spoken by the venerable Subhuti is based upon the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Everything spoken by the venerable Subhuti is based upon the four dhyanas, the four immeasurables, and the four formless concentrations. Everything spoken by the venerable Subhuti is based upon the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality. Everything spoken by the venerable Subhuti is based upon the paramitas of generosity, pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita. Everything spoken by the venerable Subhuti is based upon the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence. Everything spoken by the venerable Subhuti is based upon suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of empty space, and the inconceivable realm. Everything spoken by the venerable Subhuti is based upon the Noble Truths of suffering, its origin, its cessation, and the path. Everything spoken by the venerable Subhuti is based upon the five kinds of eyes and the six superknowledges. Everything spoken by the venerable Subhuti is based upon all dharani gateways and all samadhi gateways. Everything spoken by the venerable Subhuti is based upon the Buddha's ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha. Everything spoken by the venerable Subhuti is based upon the quality of never losing mindfulness and the disposition of perpetual equanimity. Everything spoken by the venerable Subhuti is based upon the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Everything spoken by the venerable Subhuti is based upon all the practices of great bodhisattvas. Everything spoken by the venerable Subhuti is based upon the unsurpassed perfect awakening of all Buddhas.

The Buddha then said to Sakra, Lord of the Gods:

– O Kausika! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the perfection of giving as itself utterly ungraspable, much less any person who practices the perfection of giving. He contemplates the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita as themselves utterly ungraspable, much less any person who practices the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the four foundations of mindfulness as themselves utterly ungraspable, much less any person who cultivates the four foundations of mindfulness. He contemplates the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path as themselves utterly ungraspable, much less any person who cultivates the four right efforts through the eightfold noble path! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the four meditative absorptions as themselves utterly ungraspable, much less any person who cultivates the four meditative absorptions. He contemplates the four immeasurables and the four formless attainments as themselves utterly ungraspable, much less any person who cultivates the four immeasurables and the four formless attainments! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the eight liberations as themselves utterly ungraspable, much less any person who cultivates the eight liberations. He contemplates the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality as themselves utterly ungraspable, much less any person who cultivates the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates internal emptiness as itself utterly ungraspable, much less any person who realizes internal emptiness. He contemplates external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of specific characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing as themselves utterly ungraspable, much less any person who realizes external emptiness through the emptiness of the self-nature of nonbeing! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates suchness as itself utterly ungraspable, much less any person who realizes suchness. He contemplates the dharma-dhatu, the nature of phenomena, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the fixed order of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, and the inconceivable realm as themselves utterly ungraspable, much less any person who realizes the dharma-dhatu through the inconceivable realm! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the Noble Truth of suffering as itself utterly ungraspable, much less any person who realizes the Noble Truth of suffering. He contemplates the Noble Truths of origin, cessation, and the path as themselves utterly ungraspable, much less any person who realizes the Noble Truths of origin, cessation, and the path! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the gateway to liberation through emptiness as itself utterly ungraspable, much less any person who cultivates the gateway to liberation through emptiness. He contemplates the gateways to liberation through signlessness and wishlessness as themselves utterly ungraspable, much less any person who cultivates the gateways to liberation through signlessness and wishlessness! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the five kinds of eyes as themselves utterly ungraspable, much less any person who cultivates the five kinds of eyes. He contemplates the six superknowledges as themselves utterly ungraspable, much less any person who cultivates the six superknowledges! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates all dharani gateways as themselves utterly ungraspable, much less any person who cultivates all dharani gateways. He contemplates all samadhi gateways as themselves utterly ungraspable, much less any person who cultivates all samadhi gateways! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the ten powers of a Buddha as themselves utterly ungraspable, much less any person who cultivates the ten powers of a Buddha. He contemplates the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha as themselves utterly ungraspable, much less any person who cultivates the four fearlessnesses through the eighteen unique qualities of a Buddha! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the quality of never forgetting as itself utterly ungraspable, much less any person who cultivates the quality of never forgetting. He contemplates the nature of constant equanimity as itself utterly ungraspable, much less any person who cultivates the nature of constant equanimity! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the knowledge of all things as itself utterly ungraspable, much less any person who cultivates the knowledge of all things. He contemplates the knowledge of the aspects of the paths and the knowledge of all aspects as themselves utterly ungraspable, much less any person who cultivates the knowledge of the aspects of the paths and the knowledge of all aspects! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates all practices of great bodhisattvas as themselves utterly ungraspable, much less any person who cultivates all practices of great bodhisattvas! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the unsurpassed awakening of all Buddhas as itself utterly ungraspable, much less any person who realizes the unsurpassed awakening of all Buddhas! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the Tathagatas as themselves utterly ungraspable, much less any person who turns the Dharma wheel! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the nonarising and noncessation of phenomena as itself utterly ungraspable, much less any person who realizes the nonarising and noncessation of phenomena! Because the Venerable Subhuti abides in the emptiness of phenomena, he contemplates the thirty-two excellent marks and the eighty minor characteristics as themselves utterly ungraspable, much less any person whose body is fully endowed with these excellent marks. Why is this so?

O Kausika! It is because, with regard to all phenomena, the Venerable Subhuti abides in detachment, abides in quiescence, abides in nonattainment, abides in emptiness, abides in signlessness, and abides in wishlessness.

O Kausika! With regard to all phenomena, the Venerable Subhuti abides in immeasurably many such sublime abidings.

O Kausika! Compared with the supreme abiding in prajnaparamita in which the assemblies of great bodhisattvas abide, Subhuti’s abiding does not equal one hundredth part, one thousandth part, one hundred-thousandth part, one hundred-millionth part, one ten-billionth part, one hundred-billionth part, one ten-trillionth part, one millionth part, one hundred-millionth part, one billionth part, or one hundred-billionth part; indeed, it does not equal even a calculable part, a countable part, a computable part, a comparable part, or the smallest numerical fraction.

Why is this so? O Kausika! Apart from the abiding of a Tathagata, the abiding in prajnaparamita of those assemblies of great bodhisattvas is the supreme abiding.

Compared with the abiding of sravakas, pratyekabuddhas, and others, it is foremost, supreme, preeminent, venerable, sublime, wondrous, higher, and unsurpassed. Therefore, O Kausika, if great bodhisattvas wish to stand above all sentient beings, they should abide in the supreme abiding in prajnaparamita. Why is this so?

O Kausika! It is because great bodhisattvas who abide in prajnaparamita abide in the supreme practice, surpass sravakas, pratyekabuddhas, and others, enter the bodhisattva’s certainty of the right nature, swiftly perfect all qualities of a Buddha, eliminate the continuing habitual tendencies of the afflictions, quickly realize unsurpassed awakening, are called Tathagatas, Arhats, Perfectly Awakened Ones, and fully accomplish omniscient wisdom.

At that time, within the Dharma assembly, immeasurable and countless devas of the Heaven of the Thirty-Three rejoiced and leapt for joy. They all scattered wondrously fragrant celestial flowers as offerings to the Tathagata and the community of bhiksus.

Then, from among the assembly, six thousand bhiksus rose from their seats, bared their left shoulders, knelt with their right knees upon the ground, and joined their palms toward the Buddha. Through the Buddha’s spiritual power, the wondrously fragrant flowers in the hands of the devas spontaneously burst into bloom. Those bhiksus rejoiced and leapt for joy, having attained what they had never experienced before.

They all scattered these flowers as offerings to the Tathagata, the Worthy One, the Perfectly Enlightened One. Having scattered the flowers as offerings to the Buddha, they all made this vow: “Through the power of these supreme roots of virtue, may we always abide in the most excellent abiding of the profound prajnaparamita practices, in which sravakas and pratyekabuddhas cannot abide; may we swiftly proceed toward unsurpassed perfect enlightenment and transcend the stages of sravakas and pratyekabuddhas.”

At that time, the Blessed One, knowing the pure intentions of those bhiksus, smiled.

As is always the case when a Buddha smiles, rays of various colors issued from his mouth: blue, yellow, red, white, pink, violet, and other kinds of light. They illuminated all the Buddha worlds throughout this trichiliocosm, then returned, circled the Buddha’s body three times, and entered through the crown of his head.

The Venerable Ananda then rose from his seat, joined his palms, bowed to the Buddha, and said:

“Blessed One, for what cause and condition did you smile? Buddhas do not smile without cause. I beseech the Tathagata, out of compassion, to explain.”

The Buddha told Ananda: “These six thousand bhiksus who have made this supreme vow will, in a future life during the Kalpa of the Star Metaphor, attain unsurpassed perfect enlightenment. They will all bear the same name: Tathagata Scattered Flowers, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One.

The bhiksu disciples, Buddha lands, and lifespans of those Tathagatas, Worthy Ones, Perfectly Enlightened Ones will all be alike, each having a lifespan of one thousand years. Whenever those Tathagatas, Worthy Ones, Perfectly Enlightened Ones are born, renounce the household life, or attain enlightenment, wherever they may be, whether by day or by night, wondrously fragrant flowers of five colors will always be scattered upon them.

Because of this cause and condition, I smiled.

“Ananda, you should know that if great bodhisattvas wish to attain the most excellent abiding, they should train in prajnaparamita.

“Ananda, you should know that if great bodhisattvas wish to attain the abiding of the Tathagata, they should train in prajnaparamita.

“Ananda, you should know that if good men or good women diligently cultivate and study profound prajnaparamita, then in a former life those good men or good women either passed away from the human realm and were reborn here, or passed away from the Tusita Heaven and were born in the human realm. In their former lives, whether in the human realm or in a heavenly realm, they extensively heard profound prajnaparamita; therefore, in this life they are able to diligently cultivate and study profound prajnaparamita.

“Ananda, you should know that when the Tathagata directly perceives people diligently cultivating and studying profound prajnaparamita without seeking anything, those people are certainly great bodhisattvas.

“Furthermore, Ananda, if good men or good women always delight in listening to such profound prajnaparamita, accept and retain it, read and recite it, master it thoroughly, contemplate it in accordance with principle, and proclaim, reveal, instruct, and transmit it to good men and good women who abide in the bodhisattva vehicle, you should know that they are great bodhisattvas. In past lives, they heard such profound prajnaparamita taught by Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Having heard it, they delighted in it, accepted and retained it, read and recited it, mastered it thoroughly, contemplated it in accordance with principle, and expounded it extensively for others. Therefore, in this life they are able to accomplish these things.

“Ananda, you should know that those good men and good women formerly planted many roots of virtue in the presence of immeasurable Buddhas of the past. Therefore, in this life they are able to accomplish these things.

“Ananda, you should know that those good men and good women should think: ‘Formerly, I did not hear such profound prajnaparamita taught by sravakas or pratyekabuddhas; I certainly heard such profound prajnaparamita taught by Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Formerly, I did not plant roots of virtue in the presence of sravakas or pratyekabuddhas; I certainly planted roots of virtue in the presence of Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Because of these causes and conditions, now that I hear this profound prajnaparamita, I delight in accepting and retaining it, read and recite it until thoroughly proficient, contemplate it in accordance with principle, and expound it extensively for others, never becoming discouraged or weary.’

“Ananda, you should know that if good men or good women always delight in listening to such profound prajnaparamita, accept and retain it, read and recite it, master it thoroughly, contemplate it in accordance with principle, and cultivate in conformity with its meaning, its Dharma, and its profound import, then those good men and good women behold in the present life our Tathagata, Worthy One, Perfectly Enlightened One.

“Ananda, you should know that if good men or good women, upon hearing such profound prajnaparamita taught, accept it with deep faith, neither revile nor slander it, and neither obstruct nor undermine it, then those good men and good women have formerly made offerings to immeasurable Buddhas, planted many roots of virtue in the presence of those Buddhas, and have also been embraced and supported by immeasurable spiritual friends.

“Ananda, you should know that if good men or good women continually plant roots of virtue in the supreme field of merit of Tathagatas, Worthy Ones, Perfectly Enlightened Ones, then although they will certainly attain either the fruit of a sravaka, the fruit of a pratyekabuddha, or the fruit of a Tathagata, if they wish to realize unsurpassed perfect enlightenment, they must skillfully understand and penetrate such profound prajnaparamita; cultivate the perfection of generosity and cultivate the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita;

abide in the emptiness of the internal, abide in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

abide in suchness, abide in the dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the true limit, the realm of space, and the inconceivable realm; abide in the Noble Truth of suffering and abide in the Noble Truths of the origin, cessation, and path; cultivate the four establishments of mindfulness, cultivate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; cultivate the four meditative concentrations, cultivate the four immeasurables and the four formless absorptions;

cultivate the eight liberations, cultivate the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres; cultivate the liberation gateway of emptiness, cultivate the liberation gateways of signlessness and wishlessness; cultivate the five kinds of eyes and cultivate the six superknowledges; cultivate the ten powers of a Buddha, cultivate the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; cultivate the Dharma of never losing mindfulness and cultivate the nature of constant equanimity; cultivate all dharani gateways and cultivate all samadhi gateways;

and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, bringing them to perfection.”

Ānanda, you should know! If a great bodhisattva, with regard to such profound prajnaparamita, constantly understands it well and penetrates it thoroughly; cultivates the perfection of generosity and cultivates the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita;

abides in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

abides in suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of separation from arising, the fixity of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm; abides in the Noble Truth of suffering and abides in the Noble Truths of the origin, cessation, and path; cultivates the four establishments of mindfulness and cultivates the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; cultivates the four meditative absorptions and cultivates the four immeasurables and the four formless concentrations;

cultivates the eight liberations and cultivates the eight spheres of mastery, the nine successive concentrations, and the ten totalities; cultivates the gateway to liberation through emptiness and cultivates the gateways to liberation through signlessness and wishlessness; cultivates the five kinds of eyes and cultivates the six superknowledges; cultivates the ten powers of a Buddha and cultivates the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; cultivates the Dharma of never losing mindfulness and cultivates the nature of constant equanimity; cultivates all dharani gateways and cultivates all samadhi gateways;

and cultivates the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, bringing them to perfection—yet that great bodhisattva does not attain unsurpassed perfect awakening but abides instead at the stage of a shravaka or a pratyekabuddha, that is impossible.

Therefore, a great bodhisattva who wishes to realize unsurpassed perfect awakening should understand well and thoroughly penetrate such profound prajnaparamita, cultivating generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita, up to cultivating and perfecting the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

Therefore, Ānanda, I entrust this scripture of profound prajnaparamita to you. You should diligently receive and uphold it, read and recite it, and thoroughly comprehend it; do not allow it to be forgotten.

Ānanda, you should know! Apart from this scripture of profound prajnaparamita, even if, after receiving and upholding the other teachings I have taught, you should forget them, the fault would still be slight. But if you fail to receive and uphold properly the scripture of profound prajnaparamita, even to the point of forgetting a single sentence, that fault would be exceedingly grave.

Ānanda, you should know! If, with regard to the scripture of profound prajnaparamita, one is able to receive and uphold even a single sentence without forgetting it, one will gain immeasurable merit. But if a person fails to receive and uphold this scripture properly, even to the point of forgetting a single sentence, that person incurs a grave offense equal in measure to the merit previously described.

Therefore, Ānanda, I entrust this scripture of profound prajnaparamita to you. You should diligently receive and uphold it, read and recite it until you comprehend it thoroughly, contemplate it in accordance with principle, and expound it extensively to others, analyzing and revealing it so that those who receive and uphold it may ultimately understand clearly its words, meaning, purport, and intent.

Fascicle 346

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