大般若波羅蜜多經

03

Furthermore, Subhuti, what do you think? Suppose that all sentient beings in this Jambudvipa obtained human bodies; after obtaining human bodies, they brought forth the resolve to cultivate and study the practices of bodhisattvas, and all attained unsurpassed, complete enlightenment. Suppose good men and good women, throughout their lives, respectfully offered the precious and valued necessities of the world to these Tathagatas, Worthy Ones, Perfectly Enlightened Ones, revered, honored, and praised them, and then impartially dedicated the roots of goodness they had accumulated for the benefit of all sentient beings toward unsurpassed, complete enlightenment. Through these causes and conditions, would those good men and good women acquire much merit?

Subhuti replied:

– World-Honored One, it would be very great indeed.

The Buddha said:

– Subhuti, if, amid the great assembly, a good man or good woman proclaims the profound prajnaparamita, guides and establishes others in it, analyzes and reveals it, enabling them readily to understand it and to maintain thoughts corresponding with the profound prajnaparamita, then through these causes and conditions, that good man or good woman acquires immeasurably and incalculably more merit than the former merit.

Furthermore, Subhuti, what do you think? Suppose that all sentient beings throughout the three-thousandfold great-thousand world obtained human bodies; after obtaining human bodies, they brought forth the resolve to cultivate and study the practices of bodhisattvas and attained unsurpassed, complete enlightenment. Suppose a good man or good woman, throughout the whole of life, respectfully offered every kind of precious necessity to these Tathagatas, Worthy Ones, Perfectly Enlightened Ones, revered, honored, and praised them; and then impartially dedicated the roots of goodness from this cultivation for the benefit of all sentient beings toward unsurpassed, complete enlightenment. Through these causes and conditions, would that good man or good woman acquire much merit?

Subhuti replied:

– World-Honored One, it would be very great indeed.

The Buddha said:

– Subhuti, if, amid the great assembly, a good man or good woman proclaims the profound prajnaparamita, guides and establishes others in it, analyzes and reveals it, enabling everyone readily to understand it and to maintain thoughts corresponding with the profound prajnaparamita, then through these causes and conditions, that good man or good woman acquires immeasurably and incalculably more merit than the former merit.

Furthermore, Subhuti, what do you think? Suppose that all sentient beings in Jambudvipa, neither earlier nor later, simultaneously obtained human bodies. Suppose a good man or good woman skillfully instructed and guided them, enabling everyone to abide in the ten wholesome courses of karma, or the four dhyanas, or the four immeasurables, or the four formless concentrations, or the five superknowledges, or the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arhatship, or the enlightenment of a pratyekabuddha, or unsurpassed, complete enlightenment, and then impartially dedicated the roots of goodness arising from such instruction and guidance for the benefit of all sentient beings toward unsurpassed, complete enlightenment.

Through these causes and conditions, would that good man or good woman acquire much merit?

Subhuti replied:

– World-Honored One, it would be very great indeed.

The Buddha said:

– Subhuti, if, amid the great assembly, a good man or good woman proclaims the profound prajnaparamita, guides and establishes others in it, analyzes and reveals it, enabling everyone readily to understand it and to abide with thoughts corresponding with omniscient knowledge, then through these causes and conditions, that good man or good woman acquires immeasurably and incalculably more merit than the former merit.

Furthermore, Subhuti, what do you think? Suppose that all sentient beings throughout the three-thousandfold great-thousand world obtained human bodies. Suppose a good man or good woman devised skillful means to guide them, enabling everyone to abide in the ten wholesome courses of karma, or the four dhyanas, or the four immeasurables, or the four formless concentrations, or the five superknowledges, or the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arhatship, or the enlightenment of a pratyekabuddha, or unsurpassed, complete enlightenment; and then impartially dedicated the roots of goodness arising from such instruction and guidance for the benefit of all sentient beings toward unsurpassed, complete enlightenment.

Through these causes and conditions, would that good man or good woman acquire much merit?

Subhuti replied:

– World-Honored One, it would be very great indeed.

The Buddha told Subhuti:

– If, amid the great assembly, a good man or good woman expounds the profound prajnaparamita, guides and establishes others in it, analyzes and reveals it, enabling them readily to understand it and to abide with right mindfulness corresponding with omniscient knowledge, then through these causes and conditions, that good man or good woman acquires immeasurably and incalculably more merit than the former merit.

Subhuti, you should know that through diligence in this Dharma, that great bodhisattva acquires surpassing spiritual power, reaches the other shore, and becomes a field of merit for sentient beings. Why is this? Because this great bodhisattva diligently practices the true Dharma and thereby acquires surpassing spiritual power with which no sentient being can compare, except a Tathagata, a Worthy One, a Perfectly Enlightened One.

Why is this? Subhuti, when this great bodhisattva practices prajnaparamita and sees sentient beings deprived of benefit and happiness, that bodhisattva immediately brings forth great loving-kindness—something that shravakas and pratyekabuddhas cannot do. Seeing sentient beings afflicted by suffering, that bodhisattva immediately brings forth great compassion—something that shravakas and pratyekabuddhas cannot do. Seeing sentient beings obtaining benefit and happiness, that bodhisattva brings forth great sympathetic joy—something that shravakas and pratyekabuddhas cannot do. Seeing sentient beings free from intrinsic nature and free from characteristics, that bodhisattva immediately brings forth great equanimity—something that shravakas and pratyekabuddhas cannot do.

Subhuti, although this great bodhisattva impartially brings forth great loving-kindness, great compassion, great sympathetic joy, and great equanimity toward sentient beings, that bodhisattva clings to nothing whatsoever, unlike ordinary beings, shravakas, and pratyekabuddhas, who give rise to attachment when they attain something. Subhuti, although this great bodhisattva impartially brings forth loving-kindness, compassion, sympathetic joy, and equanimity toward sentient beings, that bodhisattva does not constantly dwell together with them, but with a mind of relinquishment continually benefits, teaches, and transforms sentient beings, never abandoning them.

Subhuti, by practicing prajnaparamita, this great bodhisattva obtains great illumination: the great illumination of the paramita of generosity, the great illumination of the paramita of pure ethical discipline, the great illumination of the paramita of patient acceptance, the great illumination of the paramita of diligence, the great illumination of the paramita of dhyana, and the great illumination of the paramita of prajna.

Subhuti, although this great bodhisattva has not yet attained omniscient knowledge, that bodhisattva has already attained non-retrogression from unsurpassed, complete enlightenment, has reached the other shore, and is a field of merit for sentient beings, capable of receiving all clothing, food and drink, beds, seats, medicines, and other necessities. Subhuti, because this great bodhisattva constantly abides with thoughts corresponding with prajnaparamita, that bodhisattva can fully repay the kindness of donors and can also draw near to omniscient knowledge.

Therefore, Subhuti, any great bodhisattva who wishes not to receive the offerings of kings, ministers, and other sentient beings under false pretenses; who wishes to show sentient beings the truly pure path; who wishes to be a great lamp illuminating sentient beings; who wishes to liberate sentient beings from the prison of the three realms; who wishes to bestow upon sentient beings the pure Dharma-eye; who wishes to rescue sentient beings from the ocean of birth and death; who wishes to be a great island for sentient beings; and who wishes to grant sentient beings ultimate peace and happiness should constantly abide in thoughts corresponding to the profound prajnaparamita.

Subhuti, whatever is spoken by a great bodhisattva who constantly abides in thoughts corresponding to the profound prajnaparamita is Dharma corresponding to the profound prajnaparamita. Having spoken Dharma corresponding to prajnaparamita, that bodhisattva then reflects properly and logically upon the Dharma corresponding to prajnaparamita.

Subhuti, this great bodhisattva constantly abides in thoughts corresponding to prajnaparamita and does not allow other thoughts to arise and intermingle even for an instant. Subhuti, there is never a time when this great bodhisattva abandons thoughts corresponding to prajnaparamita. It is like a person who had never before possessed a mani jewel and, upon obtaining one, rejoiced greatly, but then lost it because it had not been carefully stored.

That person becomes deeply sorrowful, constantly lamenting and grieving over the loss, and continually thinks of how to recover the jewel. Because of those corresponding thoughts, the person’s mind remains constantly fixed upon the precious jewel. In the same way, great bodhisattvas should constantly abide in thoughts corresponding to prajnaparamita.

If they depart from thoughts corresponding to prajnaparamita, their thoughts corresponding to the wisdom of all-knowledge will be lost. Therefore, Subhuti, great bodhisattvas should constantly abide in thoughts corresponding to prajnaparamita. If they constantly abide in thoughts corresponding to prajnaparamita, they will not lose their thoughts corresponding to the wisdom of all-knowledge.

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

– Blessed One! All thoughts are empty in their intrinsic nature, and the intrinsic nature of all thoughts is detached; all dharmas are likewise. Within all dharmas whose intrinsic nature is empty and detached, neither a great bodhisattva, nor prajnaparamita, nor the wisdom of all-knowledge, nor any thought can be apprehended. Why, then, does the Tathagata, the Arhat, the Perfectly Enlightened One, exhort great bodhisattvas not to depart from thoughts corresponding to prajnaparamita and also not to depart from thoughts corresponding to the wisdom of all-knowledge?

The Buddha said to Subhuti:

– A great bodhisattva knows that all dharmas and all thoughts are empty and detached in their intrinsic nature. This emptiness and detachment were not created by shravakas, not created by pratyekabuddhas, not created by bodhisattvas, not created by Tathagatas, and not created by anyone whatsoever. Nevertheless, the fixed order of dharmas, the abiding order of dharmas, the nature of dharmas, the dharma-dhatu, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the realm of space, suchness, the ultimate reality, and the inconceivable realm always abide as they are. Thus, this great bodhisattva does not depart from thoughts corresponding to the profound prajnaparamita and also does not depart from thoughts corresponding to the wisdom of all-knowledge. Why? Because the profound prajnaparamita, the wisdom of all-knowledge, and all thoughts are empty and detached in their intrinsic nature. Their empty and detached intrinsic nature neither increases nor diminishes. Because this can be comprehended, it is called nondeparture.

The Venerable Subhuti again said:

– Blessed One! If the profound prajnaparamita is also empty and detached in its intrinsic nature, why is it only after great bodhisattvas have cultivated and realized the nature of equality of prajnaparamita that they attain unsurpassed, perfect enlightenment?

The Buddha said to Subhuti:

– When great bodhisattvas cultivate and realize the nature of equality of prajnaparamita, the qualities of a Buddha neither increase nor diminish. Nor do the fixed order of dharmas, the abiding order of dharmas, the nature of dharmas, the dharma-dhatu, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the realm of space, suchness, the ultimate reality, and the inconceivable realm increase or diminish. Why? Because the profound prajnaparamita is neither one, nor two, nor three, nor four, nor many.

Subhuti, any great bodhisattva who, upon hearing this profound prajnaparamita taught, is neither startled, alarmed, nor afraid, who does not regress or lose resolve, and who harbors no doubts, has brought the practice of the profound prajnaparamita to perfection, has established themselves on the bodhisattva stage of non-retrogression, will swiftly realize unsurpassed, perfect enlightenment, and will bring great benefit to all sentient beings.

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

– Blessed One! Can the profound prajnaparamita, which is itself empty, nonexistent, lacking in self-mastery, and insubstantial, practice the profound prajnaparamita?

– No, Subhuti.

– Apart from the profound prajnaparamita, which is empty, nonexistent, lacking in self-mastery, and insubstantial, can any apprehensible dharma practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Can the profound prajnaparamita itself practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Apart from the profound prajnaparamita, can any apprehensible dharma practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Can emptiness itself practice the Dharma of emptiness?

– No, Subhuti.

– Blessed One! Apart from emptiness, can any apprehensible dharma practice the Dharma of emptiness?

– No, Subhuti.

– Blessed One! Can form, feeling, perception, volitional formations, and consciousness themselves practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Apart from form, feeling, perception, volitional formations, and consciousness, can any apprehensible dharma practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Can the eye ayatana through the mind ayatana themselves practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Apart from the eye ayatana through the mind ayatana, can any apprehensible dharma practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Can the form ayatana through the dharma ayatana themselves practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Apart from the form ayatana through the dharma ayatana, can any apprehensible dharma practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Can the eye dhatu through the mind dhatu themselves practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Apart from the eye dhatu through the mind dhatu, can any apprehensible dharma practice the profound prajnaparamita?

– No, Subhuti.

– Blessed One! Can the form dhatu itself, through to the dharma dhatu, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the form dhatu, through to the dharma dhatu, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the eye-consciousness dhatu itself, through to the mind-consciousness dhatu, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the eye-consciousness dhatu, through to the mind-consciousness dhatu, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can eye-contact itself, through to mind-contact, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from eye-contact, through to mind-contact, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the feelings arising with eye-contact as condition, through to the feelings arising with mind-contact as condition, themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the feelings arising with eye-contact as condition, through to the feelings arising with mind-contact as condition, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the earth dhatu itself, through to the consciousness dhatu, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the earth dhatu, through to the consciousness dhatu, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the causal condition itself, through to the predominant condition, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the causal condition, through to the predominant condition, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can ignorance itself, through to aging and death, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from ignorance, through to aging and death, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the perfection of giving itself, through to the perfection of wisdom, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the perfection of giving, through to the perfection of wisdom, is there any dharma that can be apprehended and can practice prajnaparamita?

– Subhuti! No.

– Blessed One! Can inner emptiness itself, through to the emptiness of the nonexistence of intrinsic nature, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from inner emptiness, through to the emptiness of the nonexistence of intrinsic nature, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can suchness itself, through to the inconceivable realm, practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from suchness, through to the inconceivable realm, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the Noble Truths of suffering, its origin, its cessation, and the path themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the Noble Truths of suffering, its origin, its cessation, and the path, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the four dhyanas, the four immeasurables, and the four formless attainments themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the four dhyanas, the four immeasurables, and the four formless attainments, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the eight liberations, through to the ten totalities, themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the eight liberations, through to the ten totalities, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the four foundations of mindfulness, through to the Noble Eightfold Path, themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the four foundations of mindfulness, through to the Noble Eightfold Path, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the gateways to liberation of emptiness, signlessness, and wishlessness themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the gateways to liberation of emptiness, signlessness, and wishlessness, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the Stage of Pure Contemplation, through to the Stage of the Tathagata, themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the Stage of Pure Contemplation, through to the Stage of the Tathagata, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the Stage of Great Joy, through to the Stage of the Dharma Cloud, themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the Stage of Great Joy, through to the Stage of the Dharma Cloud, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can all dharani gateways and samadhi gateways themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from all dharani gateways and samadhi gateways, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the five kinds of eyes and the six superknowledges themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the five kinds of eyes and the six superknowledges, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the ten powers of the Tathagata, through to the eighteen unique qualities of a Buddha, themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the ten powers of the Tathagata, through to the eighteen unique qualities of a Buddha, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can the thirty-two excellent marks and the eighty minor characteristics themselves practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Apart from the thirty-two excellent marks and the eighty minor characteristics, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

– Subhuti! No.

– Blessed One! Can deep prajnaparamita be practiced by means of the quality of never losing the true Dharma and the quality of constant equanimity?

– Subhuti! It cannot.

– Blessed One! Apart from the quality of never losing the true Dharma and the quality of constant equanimity, is there any dharma that can be attained and by means of which deep prajnaparamita can be practiced?

– Subhuti! There is not.

– Blessed One! Can deep prajnaparamita be practiced by means of the fruit of stream-entry up to the enlightenment of a pratyekabuddha?

– Subhuti! It cannot.

– Blessed One! Apart from the fruit of stream-entry up to the enlightenment of a pratyekabuddha, is there any dharma that can be attained and by means of which deep prajnaparamita can be practiced?

– Subhuti! There is not.

– Blessed One! Can deep prajnaparamita be practiced by means of all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas?

– Subhuti! It cannot.

– Blessed One! Apart from all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas, is there any dharma that can be attained and by means of which deep prajnaparamita can be practiced?

– Subhuti! There is not.

– Blessed One! Can deep prajnaparamita be practiced by means of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects?

– Subhuti! It cannot.

– Blessed One! Apart from all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, is there any dharma that can be attained and by means of which deep prajnaparamita can be practiced?

– Subhuti! There is not.

– Blessed One! Can deep prajnaparamita be practiced by means of the emptiness, voidness, nonexistence, lack of autonomy, and insubstantiality of form, feeling, perception, formations, and consciousness?

– Subhuti! It cannot.

– Blessed One! Apart from the emptiness, voidness, nonexistence, lack of autonomy, and insubstantiality of form, feeling, perception, formations, and consciousness, is there any dharma that can be attained and by means of which deep prajnaparamita can be practiced?

– Subhuti! There is not.

– Blessed One! Thus, up to and including the emptiness, voidness, nonexistence, lack of autonomy, and insubstantiality of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, can deep prajnaparamita be practiced by means of these?

– Subhuti! It cannot.

– Blessed One! Apart from the emptiness, voidness, nonexistence, lack of autonomy, and insubstantiality of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, is there any dharma that can be attained and by means of which deep prajnaparamita can be practiced?

– Subhuti! There is not.

– Blessed One! Can deep prajnaparamita be practiced by means of the suchness, dharma realm, dharma nature, nature free from falsity, unchanging nature, nature of equality, nature detached from arising, fixed order of Dharma, abiding order of Dharma, ultimate reality, realm of space, and inconceivable realm of form, feeling, perception, formations, and consciousness?

– Subhuti! It cannot.

– Blessed One! Apart from the suchness, dharma realm, dharma nature, nature free from falsity, unchanging nature, nature of equality, nature detached from arising, fixed order of Dharma, abiding order of Dharma, ultimate reality, realm of space, and inconceivable realm of form, feeling, perception, formations, and consciousness, is there any dharma that can be attained and by means of which deep prajnaparamita can be practiced?

– Subhuti! There is not.

– Blessed One! Thus, up to and including the suchness, dharma realm, dharma nature, nature free from falsity, unchanging nature, nature of equality, nature detached from arising, fixed order of Dharma, abiding order of Dharma, ultimate reality, realm of space, and inconceivable realm of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, can deep prajnaparamita be practiced by means of these?

– Subhuti! It cannot.

– Blessed One! Apart from the suchness, dharma realm, dharma nature, nature free from falsity, unchanging nature, nature of equality, nature detached from arising, fixed order of Dharma, abiding order of Dharma, ultimate reality, realm of space, and inconceivable realm of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, is there any dharma that can be attained and by means of which prajnaparamita can be practiced?

– Subhuti! There is not.

– Blessed One! If deep prajnaparamita cannot be practiced by means of any such dharmas, how can great bodhisattvas practice deep prajnaparamita?

The Buddha said:

– Subhuti! What do you think? Do you perceive any dharma by means of which deep prajnaparamita can be practiced?

Subhuti replied:

– Blessed One! I do not perceive any.

The Buddha said to Subhuti:

– What do you think? Do you perceive deep prajnaparamita as that which is practiced by great bodhisattvas?

Subhuti replied:

– Blessed One! I do not perceive it.

The Buddha said:

– Subhuti! What do you think? Can a dharma that you do not perceive be a dharma capable of being practiced?

Subhuti replied:

– Blessed One! It cannot.

The Buddha asked Subhuti:

– What do you think? Does an imperceptible dharma undergo arising and cessation?

Subhuti replied:

– Blessed One! It does not.

The Buddha said to Subhuti:

– The dharma nature of all dharmas, just as you have perceived it, is precisely the great bodhisattvas’ patience regarding the non-arising of dharmas. Any great bodhisattva who accomplishes this patience regarding the non-arising of dharmas is immediately given a prediction by the Buddhas that they will attain the unsurpassed, complete, perfect enlightenment from which there is no retrogression.

With respect to the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and immeasurable, boundless, supreme qualities, this great bodhisattva is said to be one who can diligently practice in accordance with reality. It is impossible that anyone who can diligently cultivate in this manner should fail to attain unsurpassed, complete, perfect enlightenment, knowledge of all aspects, great wisdom, and wondrous wisdom. Why? Because this great bodhisattva has attained patience regarding the non-arising of dharmas and will never again regress from what has been attained, up to unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Is it by virtue of the non-arising nature of all dharmas that a great bodhisattva receives the prediction of unsurpassed, complete, perfect enlightenment?

– Subhuti! It is not.

– Blessed One! Is it by virtue of the arising nature of all dharmas that a great bodhisattva receives the prediction of unsurpassed, complete, perfect enlightenment?

– Subhuti! It is not.

– Blessed One! Is it by virtue of both the arising and non-arising nature of all dharmas that a great bodhisattva receives from the Buddha the prediction of irreversible attainment of unsurpassed, complete, perfect enlightenment?

– Subhuti! It is not.

– Blessed One! Is it by virtue of the nature of all dharmas as neither arising nor non-arising that a great bodhisattva receives from the Buddha the prediction of irreversible attainment of unsurpassed, complete, perfect enlightenment?

– Subhuti! It is not.

– Blessed One! In what way, then, do great bodhisattvas receive from the Buddha the prediction of irreversible attainment of unsurpassed, complete, perfect enlightenment?

The Buddha said to Subhuti:

– What do you think? Do you perceive any dharma that can receive from the Buddha the prediction of irreversible attainment of unsurpassed, complete, perfect enlightenment?

Subhuti replied:

– Blessed One! I do not. I perceive no dharma that can receive from the Buddha the prediction of irreversible attainment of unsurpassed, complete, perfect enlightenment. Nor do I perceive any dharma that can realize the Buddhas’ unsurpassed, complete, perfect enlightenment. The one who realizes, the place of realization, the time of realization, and the reason for realization are all unobtainable.

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said. Subhuti! What great bodhisattva, regarding all dharmas as unattainable, would think thus: “I shall attain unsurpassed, perfect enlightenment; at that time and in that place, I shall use this dharma to attain unsurpassed, perfect enlightenment”? Why is this?

Subhuti! It is because great bodhisattvas who cultivate this profound prajnaparamita are free from all such conceptual discrimination. Why? Subhuti! This profound prajnaparamita is utterly removed from all conceptual discrimination. If anyone gives rise to such various discriminations, that person is not practicing prajnaparamita.

LXI. CHAPTER ON FELLOW STUDENTS

01

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

– World-Honored One! This prajnaparamita is extremely profound, difficult to see, difficult to awaken to, inconceivable, transcending the sphere of thought, realized by those endowed with clear and wondrous wisdom, and entirely removed from all marks of conceptual discrimination.

World-Honored One! If good men or good women constantly delight in listening to this profound Prajnaparamita scripture, accept and retain it, read and recite it until they thoroughly comprehend it, contemplate it in accordance with reason, practice according to its teachings, and correctly expound it to others, directing all this toward unsurpassed, perfect enlightenment, without allowing other thoughts or mental factors to become intermingled, do those good men and good women not only accomplish a small measure of roots of virtue, but also become capable of accomplishing each of these practices?

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

– So it is! So it is! It is just as you have said. Kausika! If good men or good women constantly delight in listening to this profound Prajnaparamita scripture, preserve it, read and recite it, thoroughly comprehend it, contemplate it in accordance with reason, practice according to its teachings, and accurately expound it to others, directing all this toward unsurpassed, perfect enlightenment, without allowing other thoughts or mental factors to become intermingled, these good men and good women will certainly accomplish vast roots of virtue and become capable of accomplishing each of these practices.

Kausika! Suppose good men or good women were able to encourage all sentient beings throughout this Jambudvipa, and even throughout the three-thousand-great-thousand world system, to practice the ten wholesome courses of action, the four dhyanas, the four immeasurables, the four formless absorptions, or the five superknowledges. They would thereby acquire immeasurable merit.

Yet if other good men or good women constantly delighted in listening to this profound Prajnaparamita scripture, accepted and retained it, read and recited it until they thoroughly comprehended it, contemplated it in accordance with reason, practiced according to its teachings, and accurately expounded it to others, the merit acquired by these good men and good women would surpass the merit previously described by a hundredfold, a thousandfold, and even immeasurably and incalculably.

At that time, a bhikshu in the assembly asked Sakra, Lord of the Devas:

– Kausika! If good men or good women remain constantly attentive and undistracted toward this profound Prajnaparamita scripture, delight in listening to it, accept and retain it, read and recite it until they thoroughly comprehend it, contemplate it in accordance with reason, practice according to its teachings, and accurately expound it to others, directing all this toward unsurpassed, perfect enlightenment, without allowing other thoughts or mental factors to become intermingled, would the merit acquired by those good men and good women greatly surpass the immeasurable merit acquired by all sentient beings throughout Jambudvipa, and even throughout the three-thousand-great-thousand world system, through collectively practicing the ten wholesome courses of action, the four dhyanas, the four immeasurables, the four formless absorptions, or the five superknowledges?

Sakra, Lord of the Devas, replied:

– As soon as those good men and good women give rise to a thought corresponding with omniscient wisdom, the merit they acquire already surpasses by innumerable hundreds of thousands of times the merit acquired by all sentient beings throughout Jambudvipa, and even throughout the three-thousand-great-thousand world system, through collectively practicing the ten wholesome courses of action, the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, and so forth. How much more immeasurable, then, is the merit acquired by those who keep their minds undistracted toward this profound Prajnaparamita scripture, constantly delight in listening to it, accept and retain it, read and recite it until they thoroughly comprehend it, contemplate it in accordance with reason, practice according to the Dharma, and accurately expound it to others, directing all this toward unsurpassed, perfect enlightenment, without allowing other thoughts or mental factors to become intermingled.

Bhikshu! You should know that the merit and wisdom of these good men and good women not only greatly surpass the immeasurable merit acquired by all sentient beings throughout Jambudvipa, and even throughout the three-thousand-great-thousand world system, through collectively practicing the ten wholesome courses of action, the four dhyanas, and so forth, but also surpass the merit acquired by devas, humans, and asuras. Why? Because these good men and good women will swiftly attain unsurpassed, perfect enlightenment and benefit immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of these good men and good women not only surpass the merit acquired by devas, humans, and asuras in the world, but also surpass the merit of all stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. Why? Because these good men and good women will swiftly attain unsurpassed, perfect enlightenment and benefit immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of these good men and good women not only surpass the merit of all stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, but also surpass the merit of all great bodhisattvas who, while removed from the skillful means of prajnaparamita, cultivate the paramitas of generosity, pure ethical conduct, patient acceptance, diligence, and dhyana; abide in inner emptiness through the emptiness of the absence of intrinsic nature; abide in suchness through the inconceivable realm; abide in the noble truths of suffering, its origin, its cessation, and the path; cultivate the four dhyanas, the four immeasurables, and the four formless absorptions;

cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; cultivate the four foundations of mindfulness through the Noble Eightfold Path; cultivate the liberation gates of emptiness, signlessness, and wishlessness; cultivate the Ground of Extreme Joy through the Ground of the Dharma Cloud; cultivate all dharani gateways and samadhi gateways; cultivate the five kinds of eyes and the six superknowledges; cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; cultivate the Dharma of never forgetting and the nature of constant equanimity; cultivate the knowledge of all things, the knowledge of path aspects, and the knowledge of all aspects;

cultivate the forward and reverse contemplation of the twelve links of dependent origination; adorn Buddha lands; teach and transform sentient beings; cultivate all the practices of great bodhisattvas; and cultivate the merit leading to unsurpassed, perfect enlightenment.

Why? Because these good men and good women will swiftly attain unsurpassed, perfect enlightenment and benefit immeasurable sentient beings.

Bhikshu, you should know that the merit and wisdom of these good men and good women also greatly surpass the merit of all great bodhisattvas who cultivate prajnaparamita while removed from skillful means. Why? Because these good men and good women will swiftly attain unsurpassed, perfect enlightenment and benefit immeasurable sentient beings.

Bhikshu, you should know! This good man or good woman is indeed a great bodhisattva. By cultivating profound prajnaparamita in accordance with what has been taught, this great bodhisattva cannot be subdued by anyone in all the worlds—gods, humans, asuras, bodhisattvas, pratyekabuddhas, or shravakas.

Thus, this bodhisattva can ensure that the lineage of the wisdom of all-knowing wisdom remains unbroken and is never separated from the Buddhas and bodhisattvas, who are true and supreme spiritual friends. Before long, this bodhisattva will sit upon the wondrous seat of enlightenment, subdue all the retinues of Mara, attain unsurpassed, complete, perfect enlightenment, rescue sentient beings from birth, aging, sickness, and death, and enable them to attain complete peace, happiness, and tranquility.

Bhikshu, you should know! By cultivating profound prajnaparamita in accordance with what has been taught, this great bodhisattva always trains in the Dharma in which great bodhisattvas should train and does not train in the Dharma in which shravakas and pratyekabuddhas train.

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in this way and always trains in the dharmas in which great bodhisattvas should train, the Four Great Heavenly Kings, protectors of the world, will lead their celestial hosts to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva, and say: “Excellent! Great Being, quickly apply yourself diligently to learning the dharmas in which great bodhisattvas should train, and do not learn the dharmas in which shravakas and pratyekabuddhas train.

If you train in this way, you will soon be seated upon the wondrous seat of enlightenment and attain unsurpassed, complete, perfect enlightenment. Just as in the past the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, accepted the four bowls offered by the Four Great Heavenly Kings, protectors of the world, so too shall we offer you four bowls.”

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita and always trains in the Dharma in which great bodhisattvas should train, I, the Lord of the Gods, will lead my celestial hosts to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva, and say: “Excellent! Great Being, quickly apply yourself diligently to cultivating and learning the dharmas in which great bodhisattvas should train, and do not learn the dharmas in which shravakas and pratyekabuddhas train. If you train in this way, you will soon be seated upon the wondrous seat of enlightenment, attain unsurpassed, complete, perfect enlightenment, and turn the wheel of the wondrous Dharma to liberate sentient beings.”

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in this way and always trains in the dharmas in which great bodhisattvas should train, the divine prince Suyama will lead the celestial hosts to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva, and say: “Excellent! Great Being, quickly apply yourself diligently to learning the dharmas in which great bodhisattvas train, and do not learn the dharmas in which shravakas and pratyekabuddhas train. If you train in this way, you will soon be seated upon the wondrous seat of enlightenment, attain unsurpassed, complete, perfect enlightenment, and turn the wheel of the wondrous Dharma to liberate sentient beings.”

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in this way and always trains in the dharmas in which great bodhisattvas should train, the divine prince Santushita will lead the hosts of the Tushita Heaven to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva, and say: “Excellent! Great Being, quickly apply yourself diligently to learning the dharmas in which great bodhisattvas should train, and do not learn the dharmas in which shravakas and pratyekabuddhas train. Whoever trains in this way will soon be seated upon the wondrous seat of enlightenment, attain unsurpassed, complete, perfect enlightenment, and turn the wheel of the wondrous Dharma to liberate sentient beings.

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in this way and always trains in the dharmas in which great bodhisattvas should train, the divine prince Sunirmita will lead the hosts of the Heaven of Delighting in Emanations to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva, and say: “Excellent! Great Being, quickly apply yourself diligently to learning the dharmas in which great bodhisattvas should train, and do not learn the dharmas in which shravakas and pratyekabuddhas train. Whoever trains in this way will soon be seated upon the wondrous seat of enlightenment, attain unsurpassed, complete, perfect enlightenment, and turn the wheel of the wondrous Dharma to liberate sentient beings.

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in this way and always trains in the dharmas in which great bodhisattvas should train, the divine prince Vashavartin will lead the hosts of the Heaven of Freely Enjoying the Emanations of Others to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva, and say: “Excellent! Great Being, quickly apply yourself diligently to learning the dharmas in which great bodhisattvas should train, and do not learn the dharmas in which shravakas and pratyekabuddhas train. Whoever trains in this way will soon be seated upon the wondrous seat of enlightenment, attain unsurpassed, complete, perfect enlightenment, and turn the wheel of the wondrous Dharma to liberate sentient beings.

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in this way and always trains in the dharmas in which great bodhisattvas should train, the great Brahma king, lord of the Saha world, will lead the celestial hosts of the Brahmakayika, Brahmapurohita, and Mahabrahma heavens to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva, and say: “Excellent!

Great Being, quickly apply yourself diligently to learning the dharmas in which great bodhisattvas should train, and do not learn the dharmas in which shravakas and pratyekabuddhas train. Whoever trains in this way will soon be seated upon the wondrous seat of enlightenment and attain unsurpassed, complete, perfect enlightenment. I shall then come beneath the Bodhi tree and earnestly entreat you to turn the unsurpassed wheel of Dharma for the benefit and happiness of countless sentient beings.”

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in this way and always trains in the dharmas in which great bodhisattvas should train, the gods of the Heaven of Ultimate Radiance, together with the celestial hosts of the Heaven of Light, the Heaven of Lesser Light, and the Heaven of Immeasurable Light, will come to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva; the gods of the Heaven of Universal Purity, together with the celestial hosts of the Heaven of Purity, the Heaven of Lesser Purity, and the Heaven of Immeasurable Purity, will come to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva;

the gods of the Heaven of Extensive Fruit, together with the celestial hosts of the Heaven of Extensiveness, the Heaven of Lesser Extensiveness, and the Heaven of Immeasurable Extensiveness, will come to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva; and the gods of the Akanishtha Heaven, together with the celestial hosts of the Avriha Heaven, the Atapa Heaven, the Sudrisha Heaven, and the Sudarshana Heaven, will come to this bodhisattva, make offerings, show reverence, honor and praise the bodhisattva.

They will all say: “Excellent! Great Being, quickly apply yourself diligently to learning the dharmas in which great bodhisattvas should train, and do not learn the dharmas in which shravakas and pratyekabuddhas train. If you train in this way, you will soon be seated upon the wondrous seat of enlightenment, attain unsurpassed, complete, perfect enlightenment, and turn the wheel of the wondrous Dharma to liberate sentient beings.

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in accordance with what has been taught, all Tathagatas, Worthy Ones, Completely Perfectly Enlightened Ones, all great bodhisattvas, and all gods, nagas, asuras, and others constantly watch over and protect this bodhisattva. Therefore, none of the dangers and perils of the world, nor any physical or mental sorrow and suffering, can harm this great bodhisattva.

Bhikshu, you should know! Because this great bodhisattva cultivates profound prajnaparamita in accordance with what has been taught, none of the various illnesses arising in the world from discord among the four great elements can afflict this bodhisattva. These include diseases of the eyes, ears, nose, tongue, body, and bones; none of all such four hundred and four kinds of illness will occur in this bodhisattva’s body, except when grave karma is transformed into a lighter retribution.

Bhikshus, you should know! By cultivating the profound prajnaparamita in accordance with what has been taught, that great bodhisattva acquires immeasurable and boundless merit in the present and future lives; the Buddhas, the Blessed Ones, can see, know, and fully awaken to this.

Fascicle 454

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