大般若波羅蜜多經

XLVIII. THE CHAPTER ON ACCOMPLISHMENT

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! The profound prajnaparamita appears in the world for a great purpose; it appears in the world for an inconceivable purpose; it appears in the world for an immeasurable purpose; it appears in the world for a boundless purpose; it appears in the world for an incomparable purpose.”

The Buddha said:

“Subhuti! So it is! So it is!

It is just as you have said: prajnaparamita appears in the world for a great purpose, up to and including appearing in the world for an unequaled purpose. Why is this? Subhuti!

It is because the profound prajnaparamita perfects the paramita of generosity and also perfects the paramitas of pure ethical discipline, patient endurance, diligence, meditation, and prajnaparamita. It perfects inner emptiness (the emptiness of internal dharmas) and also perfects outer emptiness (the emptiness of external dharmas), inner-and-outer emptiness (the emptiness of internal and external dharmas), the emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, beginningless and endless emptiness, emptiness of the undispersed, emptiness of original nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unobtainable,

emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence.

It perfects suchness and also perfects the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the nature free from alteration, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm. It perfects the Noble Truth of suffering and also perfects the Noble Truths of the origin of suffering, its cessation, and the path.

It perfects the four meditative absorptions and also perfects the four immeasurables and the four formless attainments. It perfects the eight liberations and also perfects the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality. It perfects the four foundations of mindfulness and also perfects 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.

It perfects the liberation gateway of emptiness and also perfects the liberation gateways of signlessness and wishlessness. It perfects the ten stages of the Three Vehicles and also perfects the ten bodhisattva stages. It perfects the five kinds of eyes and also perfects the six superknowledges.

It perfects the Buddha’s ten powers and also perfects 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. It perfects the thirty-two marks of a Great Being and also perfects the eighty minor characteristics. It perfects the Dharma of never forgetting and also perfects the nature of constant equanimity.

It perfects all dharani gateways and also perfects all samadhi gateways. It perfects the fruit of stream-entry and also perfects the fruits of once-returning, non-returning, arhatship, and the awakening of a pratyekabuddha. It perfects all the practices of great bodhisattvas and also perfects the unsurpassed, complete, perfect awakening of all Buddhas.

It perfects the knowledge of all things and also perfects the knowledge of the aspects of the paths and the knowledge of all aspects.

“Subhuti! It is like a great, consecrated kshatriya king who, possessing sovereign majesty and having conquered all, entrusts the affairs of state to his chief minister and thereafter remains at ease, unoccupied, secure, and joyful. The Tathagata is likewise the Great Dharma King, possessing sovereign majesty and subduing all. He causes the Dharma of the shravakas, the Dharma of the pratyekabuddhas, the Dharma of the bodhisattvas, and the Dharma of all Buddhas to converge in the profound prajnaparamita. Therefore, prajnaparamita accomplishes all undertakings. Thus, Subhuti, the profound prajnaparamita appears in the world for a great purpose, up to and including appearing in the world for an incomparable purpose.”

Furthermore, Subhuti, the profound prajnaparamita neither apprehends nor clings to form, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to feeling, perception, volitional formations, or consciousness, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the eye ayatana, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the ear, nose, tongue, body, or mind ayatana, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the form ayatana, and therefore appears in the world and accomplishes its work;

it neither apprehends nor clings to the sound, odor, taste, tangible object, or dharma ayatana, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the eye dhatu, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the ear, nose, tongue, body, or mind dhatu, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the form dhatu, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the sound, odor, taste, tangible object, or dharma dhatu, and therefore appears in the world and accomplishes its work;

it neither apprehends nor clings to the eye-consciousness dhatu, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to eye-contact, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the feelings arising with eye-contact as condition, and therefore appears in the world and accomplishes its work;

it neither apprehends nor clings to the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as condition, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the earth dhatu, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the water, fire, wind, space, or consciousness dhatu, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to ignorance, and therefore appears in the world and accomplishes its work;

it neither apprehends nor clings to volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, or aging-and-death, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the perfection of generosity, and therefore appears in the world and accomplishes its work; up to and including prajnaparamita, it neither apprehends nor clings, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the emptiness of internal phenomena, and therefore appears in the world and accomplishes its work;

up to and including the emptiness of the absence of inherent nature, it neither apprehends nor clings, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to suchness, and therefore appears in the world and accomplishes its work; up to and including the inconceivable realm, it neither apprehends nor clings, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the Noble Truth of suffering, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the Noble Truths of the origin, cessation, or path, and therefore appears in the world and accomplishes its work;

it neither apprehends nor clings to the four meditative absorptions, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the four immeasurables or the four formless attainments, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the eight liberations, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the eight spheres of mastery, the nine successive attainments, or the ten totalities, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the four foundations of mindfulness, and therefore appears in the world and accomplishes its work;

up to and including the Noble Eightfold Path, it neither apprehends nor clings, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the liberation gateway of emptiness, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the liberation gateways of signlessness or wishlessness, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the ten grounds of the Three Vehicles, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the ten bodhisattva grounds, and therefore appears in the world and accomplishes its work;

it neither apprehends nor clings to the five kinds of eyes, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the six superknowledges, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the ten powers of a Buddha, and therefore appears in the world and accomplishes its work; up to and including the eighteen distinctive qualities of a Buddha, it neither apprehends nor clings, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the thirty-two marks of a Great Being, and therefore appears in the world and accomplishes its work;

it neither apprehends nor clings to the eighty minor characteristics, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the quality of never losing mindfulness, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the nature of constant equanimity, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to any dharani gateway, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to any samadhi gateway, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the fruit of stream-entry, and therefore appears in the world and accomplishes its work;

up to and including a pratyekabuddha’s awakening, it neither apprehends nor clings, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to any practice of a great bodhisattva, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the unsurpassed, perfect awakening of the Buddhas, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the knowledge of all things, and therefore appears in the world and accomplishes its work; it neither apprehends nor clings to the knowledge of the aspects of the paths or the knowledge of all aspects, and therefore appears in the world and accomplishes its work.

The Venerable Subhuti addressed the Buddha:

– Blessed One, how is it that the profound prajnaparamita neither apprehends nor clings to form; neither apprehends nor clings to feeling, perception, volitional formations, or consciousness; up to and including the knowledge of all things, neither apprehends nor clings to it; and neither apprehends nor clings to the knowledge of the aspects of the paths or the knowledge of all aspects, and therefore appears in the world and accomplishes its work?

The Buddha said:

– Subhuti, what do you think? Do you see form as something that can be apprehended or clung to? Do you see feeling, perception, volitional formations, or consciousness as something that can be apprehended or clung to? Up to and including the knowledge of all things, do you see it as something that can be apprehended or clung to? Do you see the knowledge of the aspects of the paths or the knowledge of all aspects as something that can be apprehended or clung to?

Subhuti replied:

– No, Blessed One! No, Well-Gone One!

The Buddha said:

– Subhuti! Excellent, excellent! It is so! It is so! It is just as you have said. Subhuti, I too do not perceive form as something that can be apprehended or grasped; nor do I perceive feeling, perception, formations, or consciousness as something that can be apprehended or grasped. Thus, up to and including the knowledge of all things, I do not perceive anything that can be apprehended or grasped; nor do I perceive the knowledge of the aspects of the path or the knowledge of all aspects as something that can be apprehended or grasped. Because I do not perceive them, I do not apprehend them; because I do not apprehend them, I do not grasp them. For this reason, the profound prajnaparamita neither apprehends nor grasps form; it neither apprehends nor grasps feeling, perception, formations, or consciousness. In this way, up to and including the knowledge of all things, it neither apprehends nor grasps anything; and it neither apprehends nor grasps the knowledge of the aspects of the path or the knowledge of all aspects.

Subhuti, I also do not perceive any of the perfect awakening dharmas, Tathagata dharmas, naturally awakened dharmas, or dharmas of the knowledge of all things belonging to all Tathagatas, Arhats, Perfectly Awakened Ones, as something that can be apprehended or grasped. Because I do not perceive them, I do not apprehend them; because I do not apprehend them, I do not grasp them. The profound prajnaparamita is likewise: it does not perceive any of the perfect awakening dharmas, Tathagata dharmas, naturally awakened dharmas, or dharmas of the knowledge of all things belonging to all Tathagatas, Arhats, Perfectly Awakened Ones, as something that can be apprehended or grasped.

For this reason, it neither apprehends nor grasps them. Therefore, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they should neither apprehend nor grasp form; they should neither apprehend nor grasp feeling, perception, formations, or consciousness. In this way, up to and including the knowledge of all things, they should neither apprehend nor grasp anything; and they should neither apprehend nor grasp the knowledge of the aspects of the path or the knowledge of all aspects.

Nor should they apprehend or grasp any of the perfect awakening dharmas, Tathagata dharmas, naturally awakened dharmas, or dharmas of the knowledge of all things belonging to all Tathagatas, Arhats, Perfectly Awakened Ones.

At that time, the devas of the Desire Realm and the Form Realm together addressed the Buddha:

– Blessed One! Such prajnaparamita is exceedingly profound, difficult to see, difficult to understand, inconceivable, beyond conception, tranquil and wondrous, true and profound. Only those of exceedingly keen wisdom who carefully contemplate it can clearly understand it. Any sentient beings who give rise to profound faith and understanding in such prajnaparamita should be known to have previously made offerings to immeasurable Buddhas of the past, made vast vows before those Buddhas, planted abundant roots of virtue, drawn near to many spiritual friends, and received the protection of immeasurable spiritual friends; only then can they have faith in and understand such prajnaparamita. If anyone, upon hearing such prajnaparamita, gives rise to profound faith and understanding, that person should be known to be a bodhisattva who will certainly attain unsurpassed bodhi.

Blessed One! Suppose that all species of sentient beings throughout the trichiliocosm were to attain the stages of faith-follower, Dharma-follower, the eighth, stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha, and had accomplished either knowledge or abandonment. Even so, they would not equal a single person who, for one day, accepts with delight this profound prajnaparamita and clearly contemplates, examines, and discerns it.

The acceptance attained by this person through this profound prajnaparamita surpasses the immeasurable and boundless knowledge and abandonment of all those others. Why? Because the knowledge or abandonment of faith-followers and Dharma-followers, up to and including the knowledge or abandonment of pratyekabuddhas, amounts to only a small fraction of the acceptance attained by great bodhisattvas who have realized acceptance of the non-arising of dharmas.

The Buddha told the devas:

– Excellent, excellent! It is just as you have said. The knowledge and abandonment of faith-followers, Dharma-followers, those at the eighth stage, stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas amount to only a small fraction of the acceptance attained by great bodhisattvas who have realized acceptance of the non-arising of dharmas.

You devas should know that any good men or good women who hear even briefly such profound prajnaparamita and, having heard it, believe and understand it, copy it, receive and uphold it, read and recite it, cultivate it, contemplate it, and expound it will swiftly escape birth and death, realize nirvana, and accomplish the wisdom of a Tathagata, a Perfectly Awakened One. They surpass those good men and good women who seek the Two Vehicles, distance themselves from the profound prajnaparamita, and study other scriptures for one kalpa or even longer than one kalpa.

Why? Because this scripture of the profound prajnaparamita extensively teaches all wondrous and supreme dharmas. Faith-followers, Dharma-followers, those at the eighth stage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and great bodhisattvas should all rely upon it and diligently cultivate and study it; according to their vows and aspirations, all their endeavors will swiftly be accomplished.

All Tathagatas, Arhats, Perfectly Awakened Ones have relied, now rely, and will rely upon studying it to attain unsurpassed perfect awakening.

At that time, the devas together praised it, saying:

– Such prajnaparamita is the great paramita, the inconceivable paramita, the immeasurable paramita, the incalculable paramita, and the incomparable paramita.

Blessed One! Faith-followers, Dharma-followers, those at the eighth stage, stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas all rely upon this profound prajnaparamita and diligently cultivate and study it, swiftly escaping birth and death and realizing nirvana without remainder. All assemblies of great bodhisattvas rely upon this profound prajnaparamita and diligently cultivate and study it, swiftly attaining unsurpassed perfect awakening and entering nirvana without remainder.

Blessed One! Although shravakas, pratyekabuddhas, and bodhisattvas all rely upon such profound prajnaparamita, diligently cultivate and study it, and thereby accomplish all their endeavors, this prajnaparamita neither increases nor decreases.

When the devas of the Desire Realm and the Form Realm had finished speaking, they were all filled with joyful delight and gave rise to faithful rejoicing in prajnaparamita. They then bowed their heads at the Buddha’s feet, circumambulated him three times to the right, took leave of the Buddha, and returned to their celestial palaces. When they had gone only a short distance from the assembly, they suddenly disappeared.

Then the Venerable Subhuti addressed the Buddha:

– Blessed One! From what realm was a great bodhisattva born into this world who, upon hearing such profound prajnaparamita taught, gives rise to faith and understanding, copies it, receives and upholds it, reads and recites it, cultivates it, contemplates it, expounds it, and makes offerings to, reveres, honors, and praises it?

The Buddha said:

– Subhuti! A great bodhisattva who, upon hearing such profound prajnaparamita taught, gives rise to faith and understanding, copies it, receives and upholds it, reads and recites it, cultivates it, contemplates it in accordance with reason, and makes offerings to, reveres, honors, and praises it, constantly follows the Dharma teacher and asks about its meaning. Whether walking, standing, sitting, or lying down, that bodhisattva never pauses for even a moment. Like a newborn calf that does not leave its mother, even though that bodhisattva has not yet fully comprehended the ultimate meaning of the profound prajnaparamita, the bodhisattva can nevertheless teach it to others and will certainly never part from either the scripture or the teacher who expounds such profound prajnaparamita.

Subhuti, you should know: This great bodhisattva was born here from the human realm. Why is this? Subhuti!

In a former life, this great bodhisattva heard the profound prajnaparamita and, having heard it, accepted and retained it, read and recited it, cultivated it, and contemplated it in accordance with reason. Moreover, he copied it and adorned the copies with various precious objects. He also made offerings with the finest flower garlands, ointments, powdered incense, garments, necklaces, banners, canopies of precious substances, music, and bright lamps, paying homage, reverence, and respect, and praising it.

Through these roots of virtue, he remained free from the eight unfavorable states. Passing from the human realm, he was reborn again in the human realm; upon hearing the profound prajnaparamita taught, he gave rise to faith and understanding, copied it, accepted and retained it, read and recited it, cultivated and contemplated it, expounded it to others, made offerings to it, paid homage, reverence, and respect to it, and praised it.

The Venerable Subhuti again addressed the Buddha:

“Blessed One! Are there great bodhisattvas who, having accomplished such excellent merit and made offerings to and served Tathagatas, Arhats, Perfectly Enlightened Ones in other directions, are reborn from there into this realm and, upon hearing such profound prajnaparamita taught, give rise to faith and understanding, copy it, accept and retain it, read and recite it, cultivate and contemplate it, expound it to others, make offerings to it, pay homage, reverence, and respect to it, and praise it without indolence?”

The Buddha said:

“Subhuti! So it is! So it is!

Great bodhisattvas who have accomplished such excellent merit, having made offerings to and served Tathagatas, Arhats, Perfectly Enlightened Ones in other directions, come from there into this realm. Upon hearing such profound prajnaparamita taught, they give rise to faith and understanding, copy it, accept and retain it, read and recite it, cultivate and contemplate it, expound it to others, make offerings to it, pay homage, reverence, and respect to it, and praise it without indolence of mind.

Why is this? In former lives, these great bodhisattvas, in the presence of innumerable Buddhas in other directions, heard such profound prajnaparamita taught, gave rise to faith and understanding, copied it, accepted and retained it, read and recited it, cultivated and contemplated it, expounded it to others, made offerings to it, paid homage, reverence, and respect to it, and praised it without indolence of mind. Through the power of such roots of virtue, they are reborn here from those realms.

“Furthermore, Subhuti! Some great bodhisattvas are born into the human realm from among the devas of Tusita Heaven. They too have accomplished such merit. Why is this? In former lives, these great bodhisattvas dwelt in Tusita Heaven and questioned the great bodhisattva Maitreya concerning the meaning of the profound prajnaparamita. Through the power of such roots of virtue, they are reborn from there into the human realm. Upon hearing such profound prajnaparamita taught, they give rise to faith and understanding, copy it, accept and retain it, read and recite it, cultivate and contemplate it, expound it to others, make offerings to it, pay homage, reverence, and respect to it, and praise it without indolence of mind.

“Furthermore, Subhuti! Some good men and good women abiding in the Bodhisattva Vehicle, although in former lives they heard the prajnaparamita through to the perfection of giving, did not inquire into their profound meaning. Therefore, now that they are born into the human realm and hear such profound prajnaparamita taught, their minds are obscured; they become doubtful, hesitant, and fearful, or form divergent understandings, and find it difficult to awaken.

“Furthermore, Subhuti! Some good men and good women abiding in the Bodhisattva Vehicle, although in former lives they heard the teaching of inner emptiness through to the emptiness of the absence of intrinsic nature, did not inquire into its profound meaning. Although in former lives they heard of suchness through to the inconceivable realm, they did not inquire into their profound meaning. Although in former lives they heard the noble truths of suffering, its origin, its cessation, and the path, they did not inquire into their profound meaning. Therefore, now that they are born into the human realm and hear such profound prajnaparamita taught, their minds are obscured; they become doubtful, hesitant, and fearful, or form divergent understandings, and find it difficult to awaken.

“Furthermore, Subhuti! Some good men and good women abiding in the Bodhisattva Vehicle, although in former lives they heard of the four meditative absorptions, the four immeasurables, and the four formless concentrations, did not inquire into their profound meaning. Although in former lives they heard of the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, they did not inquire into their profound meaning.

Although in former lives they heard of the four foundations of mindfulness through to the Noble Eightfold Path, they did not inquire into their profound meaning. Although in former lives they heard of the Dharma gateways of liberation through emptiness, signlessness, and wishlessness, they did not inquire into their profound meaning. Although in former lives they heard of the ten grounds of the Three Vehicles and the bodhisattvas, they did not inquire into their profound meaning.

Therefore, now that they are born into the human realm and hear such profound prajnaparamita taught, their minds are obscured; they become doubtful, hesitant, and fearful, or form divergent understandings, and find it difficult to awaken.

“Furthermore, Subhuti! Some good men and good women abiding in the Bodhisattva Vehicle, although in former lives they heard of the five kinds of eyes and the six superknowledges, did not inquire into their profound meaning. Although in former lives they heard of the ten powers of a Buddha through to the eighteen distinctive qualities of a Buddha, they did not inquire into their profound meaning.

Although in former lives they heard of the thirty-two marks of a Great Being and the eighty minor characteristics, they did not inquire into their profound meaning. Although in former lives they heard of the Dharma of never losing mindfulness and the nature of constant equanimity, they did not inquire into their profound meaning. Although in former lives they heard of the dharani gateways and the samadhi gateways, they did not inquire into their profound meaning.

Although in former lives they heard of the practices of great bodhisattvas and the unsurpassed, perfect enlightenment of all Buddhas, they did not inquire into their profound meaning. Although in former lives they heard of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they did not inquire into their profound meaning. Therefore, now that they are born among humankind and hear such profound prajnaparamita taught, their minds are obscured; they become doubtful, hesitant, and fearful, or form divergent understandings, and find it difficult to awaken.

“Furthermore, Subhuti! Some good men and good women abiding in the Bodhisattva Vehicle, although in former lives they heard the prajnaparamita and also inquired into its profound meaning for perhaps one day, two days, three days, four days, or five days, did not energetically cultivate in accordance with the teachings. Therefore, now that they are born among humankind and hear such profound prajnaparamita taught, their minds may remain steadfast and unshakable by anyone for one day, two days, three days, four days, or five days.

Yet as soon as they are separated from the profound prajnaparamita they have heard, they regress and give rise to doubt. Why is this? Subhuti!

Because these good men and good women abiding in the Bodhisattva Vehicle heard the prajnaparamita in former lives and also inquired into its profound meaning, yet did not energetically cultivate in accordance with the teachings, in this life, if they encounter virtuous friends who earnestly exhort them, they take great delight in hearing and retaining the profound prajnaparamita. If they do not encounter virtuous friends who earnestly exhort them, they do not wish to hear or retain this sutra.

Regarding the prajnaparamita, at times they wish to hear it and at times they do not; at times they are steadfast and at times they regress. Their minds are easily moved, and their advancement or retreat is uncertain, like a light feather borne and tossed by the wind. You should know that such good men and good women abiding in the Bodhisattva Vehicle have been proceeding toward the Great Vehicle for only a short time.

They have not yet frequently attended true and virtuous spiritual friends, have not yet made offerings to many Buddhas, Blessed Ones, and have never consistently accepted and retained, read and recited, copied, contemplated, or expounded the profound prajnaparamita.”

Subhuti, you should know: Those good men and good women abiding in the bodhisattva vehicle have not yet trained in prajnaparamita, up to and including the perfection of giving. They have not yet trained in inner emptiness, up to and including the emptiness of the absence of own-nature. They have not yet trained in suchness, up to and including the inconceivable realm.

They have not yet trained in the noble truths of suffering, its origin, its cessation, and the path. They have not yet trained in the four dhyanas, the four immeasurables, and the four formless concentrations. They have not yet trained in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

They have not yet trained in the four foundations of mindfulness, up to and including the Noble Eightfold Path. They have not yet trained in the gateways to liberation of emptiness, signlessness, and wishlessness. They have not yet trained in the ten grounds of the bodhisattvas of the Three Vehicles.

They have not yet trained in the five kinds of eyes and the six superknowledges. They have not yet trained in the ten powers of the Tathagata, up to and including the eighteen unique qualities of a Buddha. They have not yet trained in the thirty-two excellent marks and the eighty minor characteristics of a Great Being.

They have not yet trained in the Dharma of non-forgetfulness and the nature of perpetual equanimity. They have not yet trained in all the practices of great bodhisattvas. They have not yet trained in the unsurpassed, complete enlightenment of all Buddhas.

They have not yet trained in the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

Subhuti, you should know: Those good men and good women abiding in the bodhisattva vehicle who have only newly turned toward the Great Vehicle and have developed but a little faith, reverence, confidence, and aspiration regarding the Dharma of the Great Vehicle have not yet copied, accepted and retained, read and recited, cultivated, contemplated, or expounded the profound prajnaparamita for others.

Furthermore, Subhuti! If those good men and good women abiding in the bodhisattva vehicle do not copy, accept and retain, read and recite, cultivate, contemplate, and expound the profound prajnaparamita for others; if they do not embrace sentient beings by means of prajnaparamita, up to and including the perfection of giving; and if they do not embrace sentient beings by means of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, then those good men and good women abiding in the bodhisattva vehicle will not be protected by prajnaparamita, up to and including the perfection of giving; nor will they be protected by the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

Those good men and good women abiding in the bodhisattva vehicle will not constantly practice in accordance with prajnaparamita, up to and including the perfection of giving; nor will they constantly practice in accordance with the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. Consequently, they will fall to the stage of a sravaka or the stage of a pratyekabuddha. Why?

Because those good men and good women abiding in the bodhisattva vehicle do not constantly copy, accept and retain, read and recite, cultivate, contemplate, and expound the profound prajnaparamita for others. Nor do they constantly embrace sentient beings by means of the profound prajnaparamita, or, stated extensively, up to and including the knowledge of all aspects. They do not constantly practice in accordance with prajnaparamita, or, stated extensively, up to and including the knowledge of all aspects.

They are not protected by prajnaparamita, up to and including the knowledge of all aspects. Consequently, they will fall to the stage of a sravaka or the stage of a pratyekabuddha.

XLIX. CHAPTER ON THE ANALOGY OF THE BOAT AND THE LIKE

01

The Buddha said:

– Subhuti! Suppose that a boat were wrecked on the open sea. If the people in the boat could not take hold of a piece of timber, an object, a float, a plank, or a corpse as support, they would certainly drown and be unable to reach the shore. If they could take hold of a piece of timber, an object, a float, a plank, or a corpse as support, you should know that they would certainly not drown in the great ocean but would safely reach the shore unharmed and enjoy all manner of happiness. So it is, Subhuti! Although good men and good women abiding in the bodhisattva vehicle may have developed only a small measure of faith, reverence, aspiration, and devotion toward the Great Vehicle, if they do not rely upon copying, accepting and retaining, reading and reciting, contemplating, cultivating, and expounding the profound prajnaparamita for others, you should know that such good men and good women abiding in the bodhisattva vehicle will fail along the way, will not attain unsurpassed, complete enlightenment, and will fall to the stage of a sravaka or a pratyekabuddha. Although good men and good women abiding in the bodhisattva vehicle may have fully developed faith, reverence, aspiration, and devotion toward the Great Vehicle, if they rely upon copying, accepting and retaining, reading and reciting, cultivating, contemplating, and expounding the profound prajnaparamita for others, you should know that such good men and good women abiding in the bodhisattva vehicle will certainly not fall along the way to the stage of a sravaka or a pratyekabuddha and will assuredly attain unsurpassed, complete enlightenment.

Furthermore, Subhuti! Suppose a person wished to cross a perilous wilderness. If that person did not bring provisions and weapons, they would be unable to reach a peaceful and happy land, but would encounter suffering and lose their life along the way. So it is, Subhuti! Good men and good women abiding in the bodhisattva vehicle may possess faith in unsurpassed, complete enlightenment, acceptance, purity of mind, supreme aspiration, resolute conviction, relinquishment, and diligence. Yet if they do not embrace the profound prajnaparamita and the other qualities, you should know that such good men and good women abiding in the bodhisattva vehicle will fail along the way, will not attain unsurpassed, complete enlightenment, and will fall to the stage of a sravaka or a pratyekabuddha.

Subhuti, you should know: Suppose a person wished to cross a perilous wilderness. If that person always carried provisions, weapons, and necessary articles, they would reach a peaceful and happy land and would certainly not encounter suffering and lose their life along the way. So it is, Subhuti!

Good men and good women abiding in the bodhisattva vehicle possess faith in unsurpassed, complete enlightenment, acceptance, purity of mind, supreme aspiration, resolute conviction, relinquishment, and diligence, and they also constantly uphold the profound prajnaparamita and the other qualities. You should know that such good men and good women abiding in the bodhisattva vehicle will certainly neither fail nor regress along the way.

They will transcend the stages of sravakas and pratyekabuddhas, bring sentient beings to maturity, purify and adorn Buddha-fields, and swiftly attain unsurpassed, complete enlightenment.

Furthermore, Subhuti! It is like a man or woman who brings an unfired earthen jar to a river, pond, well, spring, or canal to draw water. You should know that this jar will quickly disintegrate.

Why? Because the jar has not been properly fired, cannot hold water, and will certainly revert to clay. So it is, Subhuti!

Although good men and good women abiding in the bodhisattva vehicle have faith in unsurpassed, complete, perfect enlightenment, have patience, a pure mind, excellent aspiration, a desire for resolute understanding, relinquishment, and vigor, if they are not protected and sustained by the skillful means of profound prajnaparamita, they become separated from the paramitas of prajna, meditative concentration, vigor, patient endurance, pure ethical discipline, and generosity.

They also become separated from inner emptiness (the emptiness of internal dharmas), outer emptiness (the emptiness of external dharmas), inner-and-outer emptiness (the emptiness of internal and external dharmas), the emptiness of emptiness, great emptiness, ultimate-truth emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

They also become separated from suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm. They also become separated from the noble truths of suffering, its origin, its cessation, and the path. They also become separated from the four meditative concentrations, the four immeasurables, and the four formless absorptions.

They also become separated from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres. They also become separated from the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. They also become separated from the liberation gateways of emptiness, signlessness, and wishlessness.

They also become separated from the ten bodhisattva bhumis. They also become separated from the five kinds of eyes and the six superknowledges. They also become separated from the Buddha’s ten powers, four fearlessnesses, four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha.

They also become separated from the Dharma of never forgetting and the nature of constant equanimity. They also become separated from the dharani gateways and samadhi gateways. They also become separated from bringing sentient beings to maturity and purifying Buddha-fields.

They also become separated from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. You should know that good men and good women abiding in the bodhisattva vehicle in this way will fail along the way, will not attain unsurpassed, complete, perfect enlightenment, and will fall to the stage of a sravaka or a pratyekabuddha.

Subhuti, you should know: It is like a man or woman who brings a well-fired jar to a river, pond, well, spring, or canal to draw water. You should know that this jar will certainly not disintegrate. Why?

Because the jar has been thoroughly fired, can hold water, and is very strong. So it is, Subhuti! If good men and good women abiding in the bodhisattva vehicle have faith in unsurpassed, complete, perfect enlightenment, have patience, a pure mind, excellent aspiration, a desire for resolute understanding, relinquishment, and vigor, and if they also constantly embrace and uphold profound prajnaparamita by means of skillful means, they do not become separated from the paramitas of prajna, meditative concentration, vigor, patient endurance, pure ethical discipline, and generosity.

Thus, up to and including the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they do not become separated from them. Therefore, they are constantly embraced, protected, and kept in mind by the Buddhas and the assembly of great bodhisattvas. You should know that good men and good women abiding in the bodhisattva vehicle in this way will certainly not fail or regress along the way.

They will transcend the stages of the sravaka and the pratyekabuddha, bring sentient beings to maturity, purify Buddha-fields, and swiftly attain unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! It is like an unintelligent merchant who, while his ship is still on the seashore and its equipment has not yet been completely repaired, immediately loads his goods aboard, pushes the ship into the water, and sets sail. You should know that this ship will be damaged and sink along the way, and the people, the ship, and the goods will all be scattered in every direction. Such an unintelligent merchant loses both his life and his many possessions.

So it is, Subhuti! Although good men and good women abiding in the bodhisattva vehicle have faith in unsurpassed, complete, perfect enlightenment, have patience, a pure mind, excellent aspiration, a desire for resolute understanding, relinquishment, and vigor, because they are not protected and sustained by the skillful means of profound prajnaparamita, they become separated from the paramitas of prajna, meditative concentration, vigor, patient endurance, pure ethical discipline, and generosity.

Thus, up to and including the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they become separated from them. You should know that good men and good women abiding in the bodhisattva vehicle in this way will fail along the way, losing both their lives and their many treasures. To lose their lives means to fall to the stage of a sravaka or a pratyekabuddha.

To lose their treasures means to lose unsurpassed, complete, perfect enlightenment.

Subhuti, you should know: It is like an intelligent merchant who, while his ship is still on shore, first has it completely repaired. Only after knowing that it will no longer suffer damage does he push it into the water; he then loads his goods aboard and sets sail. You should know that this ship will certainly not be damaged or sink, but will safely convey the people and goods to their destination.

So it is, Subhuti! If good men and good women abiding in the bodhisattva vehicle have faith in unsurpassed, complete, perfect enlightenment, have patience, a pure mind, excellent aspiration, a desire for resolute understanding, relinquishment, and vigor, and are also protected and sustained by the skillful means of profound prajnaparamita, they do not become separated from the paramitas of prajna, meditative concentration, vigor, patient endurance, pure ethical discipline, and generosity; up to and including the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they do not become separated from them.

Therefore, they are constantly embraced, protected, and kept in mind by the Buddhas and the assembly of great bodhisattvas. You should know that good men and good women abiding in the bodhisattva vehicle in this way will certainly not fail or regress along the way. They will transcend the stages of the sravaka and the pratyekabuddha, bring sentient beings to maturity, purify Buddha-fields, and swiftly attain unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! It is like a person who is one hundred and twenty years old, aged and feeble, and afflicted with many illnesses: illnesses of wind, heat, phlegm, or all three together. What do you think? Can this old and sick person rise from bed unaided?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti! Even if this person were helped to rise, he would not have sufficient strength to walk one krosa, two krosas, or three krosas. Why? Because he is exceedingly old and ill. So it is, Subhuti! There are good men and good women abiding in the bodhisattva vehicle who, although they have faith in unsurpassed, perfect enlightenment, have acceptance, a pure mind, supreme aspiration, the desire for resolute understanding, and dedication and vigor, nevertheless lack the skillful means of profound prajnaparamita. Therefore, they become separated from the paramitas of prajnaparamita, meditative concentration, vigor, patience, pure morality, and generosity. In this way, they become separated even from the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. You should know that such good men and good women abiding in the bodhisattva vehicle will falter and fail along the way, will not realize unsurpassed, perfect enlightenment, and will fall into the state of a sravaka or a pratyekabuddha. Why? Because, lacking the protection of the skillful means of profound prajnaparamita, they become separated from all meritorious qualities and are not kept in mind and protected by the Buddhas and bodhisattvas.

Subhuti! Suppose there were a person one hundred and twenty years old, aged and feeble, who in addition suffered from many illnesses—disorders of wind, heat, phlegm, or all three together. This aged and ill person wished to rise from his bed and go elsewhere, but could not manage by his own strength. Two strong men then supported him beneath his arms on either side, slowly helped him rise, and said: “There is nothing difficult about this. Wherever you wish to go, the two of us will convey you safely to your destination, without harm.”

So it is, Subhuti! There are good men and good women abiding in the bodhisattva vehicle who have faith in unsurpassed, perfect enlightenment, have acceptance, a pure mind, supreme aspiration, the desire for resolute understanding, and dedication and vigor. Moreover, because they are protected by the skillful means of profound prajnaparamita, they do not become separated from the paramitas of prajnaparamita, meditative concentration, vigor, patience, pure morality, and generosity.

In this way, they do not become separated even from the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. You should know that such good men and good women abiding in the bodhisattva vehicle will certainly not falter, fail, or regress along the way. They will transcend the state of a sravaka and the state of a pratyekabuddha, bring sentient beings to maturity, purify and adorn buddha-fields, and swiftly realize unsurpassed, perfect enlightenment.

Why? Because, lacking the protection of the skillful means of profound prajnaparamita, they are endowed with all meritorious qualities and are kept in mind and protected by the Buddhas and bodhisattvas.

The Venerable Subhuti said to the Buddha:

– Blessed One! Why is it that good men and good women abiding in the bodhisattva vehicle, because they lack the protection of the skillful means of profound prajnaparamita, become separated from all meritorious qualities, fall into the state of a sravaka or the state of a pratyekabuddha, and fail to realize unsurpassed, perfect enlightenment?

The Buddha said:

– Excellent, Subhuti! Excellent! For the benefit and happiness of good men and good women abiding in the bodhisattva vehicle, you have asked about this matter. Listen attentively, and I shall explain it to you.

Subhuti, you should know that there are good men and good women abiding in the bodhisattva vehicle who, from the moment they first give rise to the aspiration for enlightenment, cling to a self and what belongs to a self while practicing the paramitas from generosity through prajnaparamita. When practicing generosity, these good men and good women think: “I constantly practice generosity; I give this object; that person receives the object I give.” When practicing pure morality, they think: “I constantly uphold the precepts; I uphold these precepts; I possess this morality.” When practicing patience, they think: “I constantly cultivate patience; I am patient toward that person; I possess this patience.” When practicing vigor, they think: “I constantly practice vigor;

I exert myself for this purpose; I possess this vigor.” When practicing meditative concentration, they think: “I constantly cultivate concentration; I cultivate concentration for this purpose; I possess this concentration.” When practicing prajnaparamita, they think: “I constantly possess wisdom; I cultivate wisdom for this purpose; I possess this wisdom.”

Furthermore, Subhuti! When these good men and good women practice generosity, they cling to the existence of this generosity, cling to what arises from this generosity, and cling to generosity as belonging to a self. When practicing pure morality, they cling to the existence of this pure morality, cling to what arises from this pure morality, and cling to pure morality as belonging to a self.

When practicing patience, they cling to the existence of this patience, cling to what arises from this patience, and cling to patience as belonging to a self. When practicing vigor, they cling to the existence of this vigor, cling to what arises from this vigor, and cling to vigor as belonging to a self. When practicing meditative concentration, they cling to the existence of this meditative concentration, cling to what arises from this meditative concentration, and cling to meditative concentration as belonging to a self.

When practicing prajnaparamita, they cling to the existence of this prajnaparamita, cling to what arises from this prajnaparamita, and cling to prajnaparamita as belonging to a self. Because clinging to a self and what belongs to a self continually accompanies these good men and good women, their practice of the paramitas from generosity through prajnaparamita merely increases samsara and cannot liberate them from the sufferings of birth.

Why? Because within the paramita of generosity there is no such conceptual discrimination by which this clinging could arise; likewise, within the paramita of prajnaparamita there is no such conceptual discrimination by which this clinging could arise. Why?

Because freedom from this shore and the farther shore is the characteristic of the paramita of generosity, and likewise is the characteristic of the paramita of prajnaparamita.

Subhuti, you should know that because these good men and good women abiding in the bodhisattva vehicle do not understand the characteristic of this shore and the farther shore, they are unable to receive and uphold the paramitas of generosity, pure morality, patience, vigor, meditative concentration, and prajnaparamita; they are even unable to embrace the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. Consequently, these good men and good women abiding in the bodhisattva vehicle fall into the state of a sravaka or a pratyekabuddha and fail to realize unsurpassed, perfect enlightenment.

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