大般若波羅蜜多經

LVIII. CHAPTER ON ENTRUSTMENT

02

—Ananda, you should know! If any good man or good woman receives and upholds this profound prajnaparamita scripture, reads and recites it, thoroughly comprehends it, reflects upon it in accordance with principle, extensively expounds it to others, analyzes and elucidates it, and enables them to understand it easily, that person thereby receives and upholds the unsurpassed perfect enlightenment realized by all Buddhas of the past, future, and present.

Ananda, you should know! If any good man or good woman receives and upholds this profound prajnaparamita scripture, reads and recites it, thoroughly comprehends it, reflects upon it in accordance with principle, extensively expounds it to others, analyzes and elucidates it, and enables them to understand it easily, that person thereby embraces and preserves the unsurpassed perfect enlightenment realized by all Buddhas of the past, future, and present.

Ananda, you should know! If any good man or good woman, while I am present, wishes reverently to make offerings to me, honor and praise me without ever becoming indolent, using all kinds of flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, canopies, exquisite music, lamps, and torches, that person should receive and uphold this profound prajnaparamita scripture, read and recite it, thoroughly comprehend it, reflect upon it in accordance with principle, extensively expound it to others, analyze and elucidate it, and enable them to understand it easily.

Alternatively, that person should copy it, adorn it with precious things, and constantly reverently make offerings to it, honor and praise it without becoming indolent, using all kinds of flower garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, canopies, exquisite music, lamps, and torches.

Ananda, you should know! If any good man or good woman reverently makes offerings to, honors, and praises profound prajnaparamita, that person thereby reverently makes offerings to, honors, and praises me, and also reverently makes offerings to, honors, and praises all Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the present who are now teaching the Dharma throughout the worlds of the ten directions, as well as all Buddhas of the past and future.

Ananda, you should know! If any good man or good woman hears this profound prajnaparamita scripture and, with a sincere heart, faithfully accepts, reveres, and delights in it, that person thereby faithfully accepts, reveres, and delights in all Buddhas of the past, future, and present.

Ananda! If you cherish me and do not forsake me, you should likewise cherish and not forsake this profound prajnaparamita scripture; you must not allow even a single sentence of it to be forgotten.

Ananda! Although the causes and conditions for which I entrust this profound prajnaparamita scripture are immeasurable, in brief: just as I am your Great Teacher, you should know that profound prajnaparamita is also your Great Teacher. Just as you revere me, you should also revere profound prajnaparamita. Therefore, Ananda, employing immeasurable skillful means, I entrust this profound prajnaparamita scripture to you. You should receive and uphold it and never allow it to be forgotten.

Ananda! Before this immeasurable assembly of devas, humans, asuras, and others, I now entrust this profound prajnaparamita scripture to you.

Ananda! I now tell you: Those of pure faith who wish not to forsake the Buddha, not to forsake the Dharma, not to forsake the Sangha, and also not to forsake the unsurpassed perfect enlightenment realized by all Buddhas of the past, future, and present must certainly never forsake such a profound prajnaparamita scripture.

Ananda! This is the Dharma instruction transmitted to the disciples of us Buddhas. If any good man or good woman delights in listening to this profound prajnaparamita scripture, receives and upholds it, reads and recites it, reflects upon it in accordance with principle, and, in immeasurable ways, extensively expounds it to others, analyzes and elucidates it, explains and establishes it, and enables them to understand it easily, that good man or good woman will swiftly realize unsurpassed perfect enlightenment and will soon perfect the knowledge of all-knowing wisdom. Why? Because the unsurpassed perfect enlightenment attained by all Tathagatas, Worthy Ones, Perfectly Enlightened Ones arises in dependence upon such profound prajnaparamita.

Ananda, you should know! The Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past also brought forth unsurpassed perfect enlightenment in dependence upon such profound prajnaparamita. The Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the future will also bring forth unsurpassed perfect enlightenment in dependence upon such profound prajnaparamita.

All Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the present who are now teaching the Dharma in worlds throughout the east, west, south, north, the four intermediate directions, above, and below have also brought forth unsurpassed perfect enlightenment from such profound prajnaparamita. Therefore, Ananda, if great bodhisattvas wish to realize unsurpassed perfect enlightenment, they should diligently and energetically cultivate and study prajnaparamita.

Why? Because such prajnaparamita is the mother of the great bodhisattvas, giving birth to all great bodhisattvas.

Ananda, you should know! If great bodhisattvas diligently study the six paramitas, they will swiftly realize the unsurpassed perfect enlightenment they seek. Therefore, Ananda, before this great assembly I entrust to you this profound scripture of the six paramitas. You must solemnly receive and uphold it and never allow it to be forgotten. Why? Because such a profound scripture of the six paramitas is the inexhaustible Dharma treasury of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones; all Buddha-Dharmas arise from it.

Ananda, you should know! The Dharma presently being taught by all Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the present in worlds throughout the east, west, south, north, the four intermediate directions, above, and below flows forth from this inexhaustible Dharma treasury of the six paramitas. The Dharma formerly taught by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past also flowed forth from this inexhaustible Dharma treasury of the six paramitas. The Dharma that will be taught by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the future will likewise flow forth from this inexhaustible Dharma treasury of the six paramitas.

Ananda, you should know! The Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past diligently cultivated and studied in dependence upon this inexhaustible Dharma treasury of the six paramitas and realized unsurpassed perfect enlightenment. The Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the future will diligently cultivate and study in dependence upon this inexhaustible Dharma treasury of the six paramitas and will realize unsurpassed perfect enlightenment.

All Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the present who are now teaching the Dharma in worlds throughout the east, west, south, north, the four intermediate directions, above, and below also diligently cultivate and study in dependence upon this inexhaustible Dharma treasury of the six paramitas and presently realize unsurpassed perfect enlightenment.

Ananda, you should know! The assemblies of disciples of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past all diligently cultivated and studied in dependence upon this inexhaustible Dharma treasury of the six paramitas and entered nirvana in the supremely wondrous and absolute realm of nirvana. The assemblies of disciples of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the future will all diligently cultivate and study in dependence upon this inexhaustible Dharma treasury of the six paramitas and will enter nirvana in the supremely wondrous and absolute realm of nirvana.

The assemblies of disciples of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the present in worlds throughout the east, west, south, north, the four intermediate directions, above, and below all diligently cultivate and study in dependence upon this inexhaustible Dharma treasury of the six paramitas and are entering nirvana in the supremely wondrous and absolute realm of nirvana.

Furthermore, Kṣānti! Suppose that, as one belonging to the Śrāvaka Vehicle, you were to teach the Dharma of the śrāvakas, and through this Dharma all sentient beings throughout the trichiliocosm were to attain the fruit of arhatship; even then, you would not yet have performed the work of a disciple for me. If you could proclaim even a single statement of Dharma corresponding to the profound prajnaparamita for those abiding in the Bodhisattva Vehicle, only then would you be said to have performed the work of a disciple for me. I would rejoice greatly in this—far more than if you had guided all sentient beings throughout the trichiliocosm to attain the fruit of arhatship.

Furthermore, Kṣānti! Suppose that all kinds of sentient beings throughout the trichiliocosm, through the guiding power of others, were simultaneously to receive predictions of awakening and together attain the fruit of arhatship. What do you think? Would the meritorious deeds produced by giving, the meritorious deeds produced by observing the precepts, and the meritorious deeds produced by cultivation be numerous?

Kṣānti replied:

“World-Honored One! They would be exceedingly numerous! Well-Gone One! They would be exceedingly numerous!”

The Buddha said to Kṣānti:

“If a śrāvaka disciple were able to proclaim to great bodhisattvas the Dharma corresponding to the prajnaparamita for one day and one night, the merit thereby gained would exceed that of the former person.

“Kṣānti, you should know: setting aside one day and one night, if only for one day; setting aside one day, if only for half a day; setting aside half a day, if only for one hour; setting aside one hour, if only for the duration of a meal; setting aside the duration of a meal, if only for a brief moment; setting aside a brief moment, if only for an instant; setting aside an instant, if only for the time of a blink or a breath—if that śrāvaka were able to proclaim to bodhisattvas the Dharma corresponding to the prajnaparamita, the merit thereby gained would still exceed that of the former person. Why? Because the merit gained by this śrāvaka surpasses all the roots of virtue of all śrāvakas and pratyekabuddhas.

“Furthermore, Kṣānti! Suppose a great bodhisattva were to proclaim various teachings of the Śrāvaka Vehicle to those abiding in that vehicle. Suppose that through this Dharma all sentient beings throughout the trichiliocosm attained the fruit of arhatship and became endowed with every kind of excellent merit. What do you think? Would that great bodhisattva gain much merit through this cause and condition?”

Kṣānti replied:

“World-Honored One! It would be exceedingly great! Well-Gone One! It would be exceedingly great! The merit gained by that great bodhisattva would be immeasurable and boundless.”

The Buddha said to Kṣānti:

“If a great bodhisattva were to proclaim the Dharma corresponding to the prajnaparamita for one day and one night to those of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle, the merit thereby gained would exceed that of the former person.

“Kṣānti, you should know: setting aside one day and one night, if only for one day; setting aside one day, if only for half a day; setting aside half a day, if only for one hour; setting aside one hour, if only for the duration of a meal; setting aside the duration of a meal, if only for a brief moment; setting aside a brief moment, if only for an instant; setting aside an instant, if only for the time of a blink or a breath—if that great bodhisattva were able to proclaim to people of the Three Vehicles the Dharma corresponding to the prajnaparamita, the merit thereby gained would exceed that of the former person immeasurably and incalculably.

Why? Because the gift of Dharma corresponding to the profound prajnaparamita surpasses all gifts of Dharma corresponding to the teachings of the śrāvakas and pratyekabuddhas, as well as all the roots of virtue of those two vehicles. Why?

Because that great bodhisattva personally seeks the unsurpassed fruit of awakening and also uses the Dharma corresponding to the Great Vehicle to demonstrate, instruct, guide, encourage, gladden, and teach sentient beings, causing them to attain non-retrogression from the unsurpassed fruit of awakening.

“Kṣānti, you should know: that great bodhisattva personally cultivates the paramita of giving and also teaches others to cultivate the paramita of giving; personally cultivates the paramitas of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, and also teaches others to cultivate the paramitas of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Through these causes and conditions, their roots of virtue increase. It is impossible for them to regress from the unsurpassed fruit of awakening.

“That great bodhisattva personally cultivates the four foundations of mindfulness and also teaches others to cultivate the four foundations of mindfulness; personally 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, and also teaches others to cultivate the four right efforts through the eightfold noble path. Through these causes and conditions, their roots of virtue increase. It is impossible for them to regress from the unsurpassed fruit of awakening.

“That great bodhisattva personally abides in the emptiness of the internal and also teaches others to abide in the emptiness of the internal; personally abides 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 the 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;

and also teaches others to abide in the emptiness of the external through the emptiness of the self-nature of nonexistence.

Through these causes and conditions, their roots of virtue increase. It is impossible for them to regress from the unsurpassed fruit of awakening.

“That great bodhisattva personally abides in suchness and also teaches others to abide in suchness; personally abides in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm, and also teaches others to abide in the dharma-dhatu through the inconceivable realm. Through these causes and conditions, their roots of virtue increase. It is impossible for them to regress from the unsurpassed fruit of awakening.

“That great bodhisattva personally abides in the Noble Truth of suffering and also teaches others to abide in the Noble Truth of suffering; personally abides in the Noble Truths of the origin of suffering, its cessation, and the path, and also teaches others to abide in the Noble Truths of the origin of suffering, its cessation, and the path. Through these causes and conditions, their roots of virtue increase. It is impossible for them to regress from the unsurpassed fruit of awakening.

“That great bodhisattva personally cultivates the four meditative absorptions and also teaches others to cultivate the four meditative absorptions; personally cultivates the four immeasurables and the four formless concentrations, and also teaches others to cultivate the four immeasurables and the four formless concentrations. Through these causes and conditions, their roots of virtue increase. It is impossible for them to regress from the unsurpassed fruit of awakening.

“That great bodhisattva personally cultivates the eight liberations and also teaches others to cultivate the eight liberations; personally cultivates the eight spheres of mastery, the nine successive concentrations, and the ten totalities, and also teaches others to cultivate the eight spheres of mastery, the nine successive concentrations, and the ten totalities. Through these causes and conditions, their roots of virtue increase. It is impossible for them to regress from the unsurpassed fruit of awakening.

“That great bodhisattva personally cultivates the gateway to liberation through emptiness and also teaches others to cultivate the gateway to liberation through emptiness; personally cultivates the gateways to liberation through signlessness and wishlessness, and also teaches others to cultivate the gateways to liberation through signlessness and wishlessness. Through these causes and conditions, their roots of virtue increase. It is impossible for them to regress from the unsurpassed fruit of awakening.”

That great bodhisattva himself cultivates the five kinds of eyes and also teaches others to cultivate the five kinds of eyes; he himself cultivates the six superknowledges and also teaches others to cultivate the six superknowledges. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself cultivates the ten powers of a Buddha and also teaches others to cultivate the ten powers of a Buddha; he himself 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, and also teaches others to cultivate the four fearlessnesses through to the eighteen distinctive qualities of a Buddha. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself cultivates the Dharma of never forgetting and also teaches others to cultivate the Dharma of never forgetting; he himself cultivates the nature of perpetual equanimity and also teaches others to cultivate the nature of perpetual equanimity. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself cultivates all dharani gateways and also teaches others to cultivate all dharani gateways; he himself cultivates all samadhi gateways and also teaches others to cultivate all samadhi gateways. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself cultivates the knowledge of all things and also teaches others to cultivate the knowledge of all things; he himself cultivates the knowledge of the aspects of the paths and the knowledge of all aspects, and also teaches others to cultivate the knowledge of the aspects of the paths and the knowledge of all aspects. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself cultivates all the practices of a great bodhisattva and also teaches others to cultivate all the practices of a great bodhisattva. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself cultivates supreme enlightenment and also teaches others to cultivate supreme enlightenment. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself cultivates acceptance of the non-arising of dharmas and also teaches others to cultivate acceptance of the non-arising of dharmas. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself purifies a Buddha-land and also teaches others to purify a Buddha-land; he himself brings sentient beings to maturity and also teaches others to bring sentient beings to maturity. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself trains in turning the unsurpassed Dharma wheel and also teaches others to train in turning the unsurpassed Dharma wheel. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself adorns his body with immeasurable marvelous marks and also teaches others to adorn their bodies with immeasurable marvelous marks. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself contemplates the twelve links of dependent origination in forward and reverse order and also teaches others to contemplate the twelve links of dependent origination in forward and reverse order. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself contemplates all dharmas as having no self, no sentient being, no life principle, no producer, no nurturer, no one who matures, no one who transmigrates, no mind-born being, no youth, no agent, no experiencer of karmic results, no knower, and no seer; he also teaches others to contemplate all dharmas as having no self through to having no seer. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

That great bodhisattva himself contemplates all dharmas as being like illusions, dreams, images, echoes, shadows, mirages, magical displays, and illusory cities: although they appear to exist, they possess no true nature. He also teaches others to contemplate all dharmas as being like illusions through to illusory cities: although they appear to exist, they possess no true nature. He also teaches others to contemplate all dharmas as being like illusions through to illusory cities: although they appear to exist, they possess no true characteristics. Through these causes and conditions, his wholesome roots increase; that he should regress from supreme enlightenment is impossible.

At that time, surrounded by the four assemblies, which praised the prajnaparamita, the Blessed One entrusted it to Ananda and instructed him to accept and uphold it. Then, before the great assembly of all devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others, he manifested his supernormal power, causing the entire assembly to see the Tathagata Akshobhya, the Worthy One, the Perfectly Enlightened One, surrounded before and behind by shravakas and bodhisattvas, expounding the marvelous Dharma.

They also saw the adornments of that Buddha-land. The members of the Sangha of shravakas were all arhats whose outflows had ended and who were free from afflictions. They had attained true mastery, liberation of mind, and liberation through wisdom.

Like well-tamed fierce horses and great nagas, they had done what had to be done and completed what had to be completed. They had laid down their burdens, attained their own welfare, exhausted all fetters of existence, truly known liberation, attained mastery of mind, and reached the ultimate and foremost state. All those assemblies of great bodhisattvas were admired and renowned by everyone; they had attained dharanis and unobstructed eloquence and had perfected immeasurable, extraordinary qualities.

When the Buddha withdrew his supernormal power, the great assembly suddenly could no longer see the Tathagata Akshobhya, the Worthy One, the Perfectly Enlightened One, the shravakas, the bodhisattvas, the vast assembly, or the adornments of that Buddha-land. That Buddha Akshobhya, those bodhisattvas and shravakas, that adorned land, those assemblies, and so forth were not objects cognizable by the eye faculty of this realm.

Why? Because when the Buddha withdrew his supernormal power, there was no longer any condition by which those distant objects could be seen.

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

“Do you still see the Tathagata Akshobhya, the Worthy One, the Perfectly Enlightened One, together with his land and assemblies?”

Ananda replied:

“I no longer see them, because those objects are not objects cognizable by this eye faculty.”

The Buddha said to Ananda:

“Just as that Buddha-land, those assemblies, and so forth are not objects cognizable by the eye faculty of this realm, so too are all dharmas: they are not objects cognizable by the eye faculty. A dharma does not cognize a dharma; a dharma does not see a dharma; a dharma does not know a dharma.

“Ananda, you should know that all dharmas are without a cognizer, without a seer, without a knower, unmoving, and inactive. Why? Because all dharmas are devoid of activity, being far removed from the nature of apprehender and apprehended; because all dharmas are inconceivable, being far removed from the nature of that which conceives and that which is conceived; because all dharmas are like magical displays, appearing as though they exist through the conjunction of causes and conditions; and because all dharmas have neither agent nor experiencer, falsely appearing as though they exist while possessing no solid reality.”

Ānanda, you should know! If a great bodhisattva knows thus, sees thus, and cognizes thus, this is the practice of prajnaparamita; yet the bodhisattva does not cling to the characteristics of these dharmas.

Ānanda, you should know! When a great bodhisattva trains in this way, this is training in prajnaparamita.

Ānanda, you should know! If a great bodhisattva wishes to bring all the paramitas swiftly to perfection, the bodhisattva should train in prajnaparamita. Why? Because, among all forms of training, such training is foremost, supreme, preeminent, most honored, sublime, wondrous, highest, and unsurpassed. It brings benefit and well-being to all the world, provides refuge for those without refuge, and is commended with delight by all Buddhas, the Blessed Ones.

Ānanda, you should know! Buddhas and bodhisattvas who abide in this training are able to take a trichiliocosm in their right hand, lift it up, cast it into another direction, or place it in another realm, while the sentient beings within it neither perceive nor know this. Why? Because of the inconceivable majestic power and merit of profound prajnaparamita.

Ānanda, you should know! All Buddhas and assemblies of great bodhisattvas of the past, future, and present who train in this prajnaparamita attain unobstructed knowledge of the past, future, and present, as well as of unconditioned dharmas. Therefore, Ānanda, I declare that training in this profound prajnaparamita is, among all forms of training, foremost, supreme, preeminent, most honored, sublime, wondrous, highest, and unsurpassed.

Ānanda, you should know! Sentient beings who wish to apprehend the measure and limits of profound prajnaparamita are like fools who wish to apprehend the measure and limits of space. Why? Because the merit of profound prajnaparamita is immeasurable and boundless.

Ānanda, you should know! I have never said that profound prajnaparamita has a measure or limit determined by collections of names and so forth. Why? Because all collections of names, collections of phrases, and collections of syllables are measurable dharmas, whereas profound prajnaparamita is not a measurable dharma. Collections of names, phrases, and syllables cannot measure prajnaparamita, nor is prajnaparamita an object that can be measured by those dharmas.

At that time, the Venerable Ānanda addressed the Buddha:

“Blessed One! For what reason is profound prajnaparamita said to be immeasurable?”

The Buddha said to Ānanda:

“Because the nature of profound prajnaparamita is inexhaustible, it is said to be immeasurable; because the nature of profound prajnaparamita is utterly detached, it is said to be immeasurable; because the nature of profound prajnaparamita is quiescent, it is said to be immeasurable; because the nature of profound prajnaparamita accords with the true limit of reality, it is said to be immeasurable; and because profound prajnaparamita is like space, it is said to be immeasurable.

“Ānanda, you should know! All Tathagatas, Arhats, Perfectly Awakened Ones of the past trained in prajnaparamita and attained unsurpassed perfect awakening. They proclaimed, explained, and revealed it for sentient beings, yet this prajnaparamita was not thereby exhausted.

All Tathagatas, Arhats, Perfectly Awakened Ones of the future will train in prajnaparamita and attain unsurpassed perfect awakening. They will proclaim, explain, and reveal it for sentient beings, yet this prajnaparamita will not thereby be exhausted. All Tathagatas, Arhats, Perfectly Awakened Ones of the present, throughout immeasurable, innumerable, and boundless worlds in the ten directions, train in prajnaparamita and attain unsurpassed perfect awakening.

They proclaim, explain, and reveal it for sentient beings, yet this prajnaparamita is not thereby exhausted. Why? Because profound prajnaparamita is like space and cannot be exhausted.

Sentient beings who wish to exhaust profound prajnaparamita are thereby wishing to exhaust the limits of space.

“Ānanda, you should know! Because prajnaparamita cannot be exhausted, it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future. Likewise, the paramitas of meditation, diligence, patient acceptance, pure discipline, and generosity cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because inner emptiness cannot be exhausted, it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future. Likewise, outer emptiness, inner-and-outer 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 the immutable, 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 cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because suchness cannot be exhausted, it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future. Likewise, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the fixity of Dharma, the abiding of Dharma, the true limit of reality, the element of space, and the inconceivable realm cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because the Noble Truth of suffering cannot be exhausted, it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future. Likewise, the Noble Truths of the origin of suffering, its cessation, and the path cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because the four meditative absorptions cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future. Likewise, the four immeasurables and the four formless concentrations cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because the eight liberations cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future. Likewise, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because the four establishments of mindfulness cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future. Likewise, 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 cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because the emptiness gateway to liberation cannot be exhausted, it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future. Likewise, the signless and wishless gateways to liberation cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because the five kinds of eyes cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future. Likewise, the six superknowledges cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

“Ānanda, you should know! Because the ten powers of a Buddha cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future. Likewise, 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 cannot be exhausted; therefore, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.”

Ānanda, you should know! Because the quality of never forgetting cannot be exhausted, it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future. Because the nature of perpetual equanimity also cannot be exhausted, it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future.

Ānanda, you should know! Because all dharani gateways cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future. Because all samadhi gateways also cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

Ānanda, you should know! Because the knowledge of all things cannot be exhausted, it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future. Because the knowledge of the aspects of the paths and the knowledge of all aspects also cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future.

Ānanda, you should know! Because all the practices of great bodhisattvas cannot be exhausted, they were not exhausted in the past, are not exhausted in the present, and will not be exhausted in the future. The supreme enlightenment of all Buddhas also cannot be exhausted; it was not exhausted in the past, is not exhausted in the present, and will not be exhausted in the future. Why is this? Because these dharmas neither arise nor cease, neither abide nor change; how, then, could their exhaustion be designated?

At that time, the Blessed One extended his broad and long tongue, covering his entire face. Having withdrawn his tongue, he said to Ānanda:

– What do you think? Could words issuing from such a tongue be false?

Ānanda said to the Buddha:

– No, Blessed One! No, Well-Gone One!

The Buddha said to Ānanda:

– From this day forward, you should extensively teach such profound prajnaparamita to the fourfold assembly, discerningly explain and reveal it, and arrange and present it so that it may easily be understood.

Ānanda, you should know! In this profound Prajnaparamita Sutra, all the factors conducive to enlightenment and all the characteristics of dharmas are extensively taught. Therefore, all sentient beings who seek the Śrāvaka Vehicle, all sentient beings who seek the Pratyekabuddha Vehicle, and all sentient beings who seek the Supreme Vehicle should constantly and diligently study the Dharma gateway taught in this profound prajnaparamita, without becoming discouraged or abandoning it. If they do so, they will swiftly establish themselves upon the stage they seek.

Furthermore, Ānanda, profound prajnaparamita enables entry into and realization of all characteristics, all letters, and all dharani gateways. Great bodhisattvas should study all these dharani gateways. If great bodhisattvas uphold such dharani gateways, they will swiftly attain all forms of eloquence and all kinds of penetrating understanding. Therefore, Ānanda, I declare that such profound prajnaparamita is precisely the inexhaustible treasury of Dharma of all past, future, and present Tathagatas, Arhats, Perfectly Enlightened Ones.

Ānanda, I now clearly tell you: If anyone receives and upholds, reads and recites this profound prajnaparamita, thoroughly comprehends it, and contemplates it in accordance with reason, that person thereby receives and upholds the supreme enlightenment of all past, future, and present Buddhas.

Ānanda, I declare that profound prajnaparamita is the pair of steadfast feet capable of proceeding along the path to bodhi, and is also the great dharani of all unsurpassed Buddha-Dharma. If you are able to receive and uphold such a dharani of profound prajnaparamita, you thereby preserve all Buddha-Dharma.

LIX. CHAPTER ON THE INEXHAUSTIBLE

01

At that time, Venerable Subhuti thought to himself:

– The supreme enlightenment of all Buddhas is exceedingly profound, and such prajnaparamita is also exceedingly profound. I shall ask the Buddha about it. Having thought thus, he said to the Buddha: Blessed One! Is profound prajnaparamita inexhaustible?

The Buddha said:

– Such profound prajnaparamita is indeed inexhaustible, just as space cannot be exhausted.

Venerable Subhuti again said to the Buddha:

– Blessed One! How should great bodhisattvas develop prajnaparamita?

The Buddha said:

– Subhuti, you should know! Because form is inexhaustible, great bodhisattvas should develop prajnaparamita. Because feeling, perception, formations, and consciousness are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the eye ayatana is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the ear, nose, tongue, body, and mind ayatanas are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the form ayatana is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the sound, odor, taste, tangible object, and mental-object ayatanas are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the eye dhatu is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the ear dhatu is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the nose dhatu is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the tongue dhatu is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the body dhatu is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the mind dhatu is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the earth dhatu is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the water, fire, wind, space, and consciousness dhatus are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because ignorance is inexhaustible, great bodhisattvas should develop prajnaparamita. Because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because the perfection of generosity is inexhaustible, great bodhisattvas should develop prajnaparamita. Because the perfections of pure morality, patience, diligence, meditation, and prajnaparamita are inexhaustible, great bodhisattvas should develop prajnaparamita.

Subhuti, you should know! Because inner emptiness is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because suchness is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the Noble Truth of suffering is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the Noble Truths of the origin, cessation, and path are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the four dhyanas are inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the four immeasurables and the four formless concentrations are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the eight liberations are inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the four foundations of mindfulness are inexhaustible, a great bodhisattva must bring forth prajnaparamita; because 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 are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the gateway to liberation through emptiness is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the gateways to liberation through signlessness and wishlessness are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the five kinds of eyes are inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the six superknowledges are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the ten powers of a Buddha are inexhaustible, a great bodhisattva must bring forth prajnaparamita; because 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 are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the Dharma of never losing mindfulness is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the nature of constant equanimity is inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the knowledge of all things is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the knowledge of the aspects of the paths and the knowledge of all aspects are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because all dharani gateways are inexhaustible, a great bodhisattva must bring forth prajnaparamita; because all samadhi gateways are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the fruit of stream-entry is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the fruits of once-returning, non-returning, and arhatship are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the realization of a pratyekabuddha is inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because all the practices of great bodhisattvas are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the unsurpassed awakening of all Buddhas is inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Furthermore, Subhuti, you should know! Because form, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because feeling, perception, formations, and consciousness, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the eye ayatana, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the ear, nose, tongue, body, and mind ayatanas, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the form ayatana, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the sound, odor, taste, tangible-object, and dharma ayatanas, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the eye dhatu, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the ear dhatu, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the nose dhatu, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the tongue dhatu, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the body dhatu, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the mind dhatu, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because the earth dhatu, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because the water, fire, wind, space, and consciousness dhatus, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

Subhuti, you should know! Because ignorance, like space, is inexhaustible, a great bodhisattva must bring forth prajnaparamita; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, like space, are inexhaustible, a great bodhisattva must bring forth prajnaparamita.

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