大般若波羅蜜多經

02

Gods, you should know: The detachment of forms is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of feeling, perception, formations, and consciousness is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of forms is precisely the detachment of the knowledge of all knowledge; the detachment of feeling, perception, formations, and consciousness is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the eye ayatana is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the ear, nose, tongue, body, and mind ayatanas is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the eye ayatana is precisely the detachment of the knowledge of all knowledge; the detachment of the ear, nose, tongue, body, and mind ayatanas is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the form ayatana is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the sound, odor, taste, touch, and dharma ayatanas is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the form ayatana is precisely the detachment of the knowledge of all knowledge; the detachment of the sound, odor, taste, touch, and dharma ayatanas is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the eye dhatu is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the ear, nose, tongue, body, and mind dhatus is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the eye dhatu is precisely the detachment of the knowledge of all knowledge; the detachment of the ear, nose, tongue, body, and mind dhatus is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the form dhatu is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the sound, odor, taste, touch, and dharma dhatus is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the form dhatu is precisely the detachment of the knowledge of all knowledge; the detachment of the sound, odor, taste, touch, and dharma dhatus is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the eye-consciousness dhatu is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the eye-consciousness dhatu is precisely the detachment of the knowledge of all knowledge; the detachment of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of eye-contact is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of ear-, nose-, tongue-, body-, and mind-contact is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of eye-contact is precisely the detachment of the knowledge of all knowledge; the detachment of ear-, nose-, tongue-, body-, and mind-contact is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of feelings born of eye-contact is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of feelings born of ear-, nose-, tongue-, body-, and mind-contact is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of feelings born of eye-contact is precisely the detachment of the knowledge of all knowledge; the detachment of feelings born of ear-, nose-, tongue-, body-, and mind-contact is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the earth dhatu is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the water, fire, wind, space, and consciousness dhatus is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the earth dhatu is precisely the detachment of the knowledge of all knowledge; the detachment of the water, fire, wind, space, and consciousness dhatus is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of causal conditions is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of immediately antecedent conditions, objective conditions, and dominant conditions is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of causal conditions is precisely the detachment of the knowledge of all knowledge; the detachment of immediately antecedent conditions, objective conditions, and dominant conditions is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of ignorance is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of formations, up to aging and death, is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of ignorance is precisely the detachment of the knowledge of all knowledge; the detachment of formations, up to aging and death, is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The perfection of generosity is precisely the detachment of internal emptiness, up to the emptiness of the self-nature of nonexistence; the detachment of the perfections of pure morality, patience, diligence, meditation, and prajna is precisely the detachment of internal emptiness, up to the emptiness of the self-nature of nonexistence. Thus, up to the detachment of the perfection of generosity is precisely the detachment of the knowledge of all knowledge; the detachment of the perfections of pure morality, patience, diligence, meditation, and prajna is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the dharma of internal emptiness is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the dharmas of external emptiness, up to the emptiness of the self-nature of nonexistence, is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the dharma of internal emptiness is precisely the detachment of the knowledge of all knowledge; the detachment of the dharmas of external emptiness, up to the emptiness of the self-nature of nonexistence, is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of suchness is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the dharma-dhatu, up to the inconceivable realm, is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of suchness is precisely the detachment of the knowledge of all knowledge; the detachment of the dharma-dhatu, up to the inconceivable realm, is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the Noble Truth of suffering is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the Noble Truths of origin, cessation, and the path is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the Noble Truth of suffering is precisely the detachment of the knowledge of all knowledge; the detachment of the Noble Truths of origin, cessation, and the path is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the four establishments of mindfulness is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the four right efforts, up to the Noble Eightfold Path, is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the four establishments of mindfulness is precisely the detachment of the knowledge of all knowledge; the detachment of the four right efforts, up to the Noble Eightfold Path, is precisely the detachment of the knowledge of all knowledge.

Gods, you should know: The detachment of the four meditative absorptions is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna; the detachment of the four immeasurables and the four formless concentrations is precisely the detachment of the perfection of generosity, up to the detachment of the perfection of prajna. Thus, up to the detachment of the four meditative absorptions is precisely the detachment of the knowledge of all knowledge; the detachment of the four immeasurables and the four formless concentrations is precisely the detachment of the knowledge of all knowledge.

Devas, you should know: The detachment of the eight liberations is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the eight liberations is precisely the detachment of omniscient knowledge; the detachment of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the liberation gateway of emptiness is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the liberation gateways of signlessness and wishlessness is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the liberation gateway of emptiness is precisely the detachment of omniscient knowledge; the detachment of the liberation gateways of signlessness and wishlessness is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the Ground of Pure Contemplation is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the Ground of Lineage up to the Ground of the Tathagata is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the Ground of Pure Contemplation is precisely the detachment of omniscient knowledge; the detachment of the Ground of Lineage up to the Ground of the Tathagata is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the Ground of Great Joy is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the Ground of Stainlessness up to the Ground of the Dharma Cloud is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the Ground of Great Joy is precisely the detachment of omniscient knowledge; the detachment of the Ground of Stainlessness up to the Ground of the Dharma Cloud is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the dharani gateways is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the samadhi gateways is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the dharani gateways is precisely the detachment of omniscient knowledge; the detachment of the samadhi gateways is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the five kinds of eyes is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the six superknowledges is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the five kinds of eyes is precisely the detachment of omniscient knowledge; the detachment of the six superknowledges is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the Tathagata’s ten powers is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the four fearlessnesses up to the eighteen exclusive qualities of a Buddha is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the Tathagata’s ten powers is precisely the detachment of omniscient knowledge; the detachment of the four fearlessnesses up to the eighteen exclusive qualities of a Buddha is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the thirty-two marks of a Great Being is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the eighty minor characteristics is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the thirty-two marks of a Great Being is precisely the detachment of omniscient knowledge; the detachment of the eighty minor characteristics is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the Dharma of never forgetting is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the nature of constant equanimity is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the Dharma of never forgetting is precisely the detachment of omniscient knowledge; the detachment of the nature of constant equanimity is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the knowledge of all things is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the knowledge of all things is precisely the detachment of omniscient knowledge; the detachment of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the fruit of stream-entry is precisely the detachment of the perfection of giving, up to the perfection of prajna; the detachment of the fruit of once-returning up to a pratyekabuddha’s awakening is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the fruit of stream-entry is precisely the detachment of omniscient knowledge; the detachment of the fruit of once-returning up to a pratyekabuddha’s awakening is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the practices of great bodhisattvas is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the practices of great bodhisattvas is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of the unsurpassed, complete and perfect awakening of the Buddhas is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of the unsurpassed, complete and perfect awakening of the Buddhas is precisely the detachment of omniscient knowledge.

Devas, you should know: The detachment of omniscient knowledge is precisely the detachment of the perfection of giving, up to the perfection of prajna. Thus, up to the detachment of omniscient knowledge is precisely the detachment of the unsurpassed, complete and perfect awakening of the Buddhas.

Devas, you should know: If a great bodhisattva, upon hearing it said that all dharmas are detached, is not frightened or terrified, does not tremble, grieve, or regret, and is neither bewildered nor inclined to retreat, you should know that this great bodhisattva is practicing the perfection of prajna.

At that time, the Blessed One said to Subhuti:

“Why are great bodhisattvas neither bewildered nor inclined to retreat with regard to the perfection of prajna?”

The Venerable Subhuti said to the Buddha:

“Blessed One! Because all dharmas are nonexistent, are detached, are quiescent, are without anything that can be possessed, and are neither produced nor extinguished, great bodhisattvas are neither bewildered nor inclined to retreat with regard to the perfection of prajna.

“Blessed One! For such reasons, great bodhisattvas are neither bewildered nor inclined to retreat with regard to the perfection of prajna. Why? Because, among all dharmas, great bodhisattvas cannot apprehend any dharma that causes bewilderment or retreat, any dharma that becomes bewildered or retreats, any place of bewilderment or retreat, any person who becomes bewildered or retreats, or any reason for bewilderment or retreat, since all dharmas are utterly unapprehensible.

“Blessed One! If a great bodhisattva, upon hearing this teaching, is not frightened or terrified, does not tremble, grieve, or regret, and is neither bewildered nor inclined to retreat, you should know that this great bodhisattva is practicing the perfection of prajna.

“Why? Because this great bodhisattva contemplates all dharmas as utterly unapprehensible and incapable of being constructed, and does not perceive any dharma that causes bewilderment or retreat, any dharma that becomes bewildered or retreats, any time of bewilderment or retreat, any place of bewilderment or retreat, or any person who becomes bewildered or retreats. For this reason, upon hearing this teaching, great bodhisattvas are not frightened or terrified, do not tremble, grieve, or regret, and are neither bewildered nor inclined to retreat.”

“Blessed One! Any great bodhisattva who is able to practice such profound prajnaparamita is constantly revered by the devas, Shakra, the great Brahma heavenly kings, and the lords of living beings.”

The Buddha told Subhuti:

“Any great bodhisattva who is able to practice such profound prajnaparamita is not only constantly revered by the devas, Shakra, the great Brahma heavenly kings, and the lords of living beings, but also by the devas of the Heaven of Utmost Radiant Purity, the Heaven of Pervasive Purity, the Heaven of Abundant Fruit, the Pure Abodes, and other heavens, who constantly revere that bodhisattva together. This great bodhisattva is also constantly protected and kept in mind by all Tathagatas, Arhats, Perfectly Enlightened Ones presently teaching the Dharma throughout the immeasurable, innumerable, and boundless worlds of the ten directions.

“Subhuti, you should know that because this great bodhisattva is able to practice such profound prajnaparamita, the perfection of generosity through the perfection of wisdom are swiftly brought to fulfillment; inner emptiness through the emptiness of the absence of intrinsic nature are also swiftly brought to fulfillment; suchness through the inconceivable realm are also swiftly brought to fulfillment; the noble truths of suffering, its arising, its cessation, and the path are also swiftly brought to fulfillment; the four establishments of mindfulness through the eightfold noble path are also swiftly brought to fulfillment; the four dhyanas, the four immeasurables, and the four formless absorptions are also swiftly brought to fulfillment;

the eight liberations through the ten spheres of totality are also swiftly brought to fulfillment; the gateways to liberation of emptiness, signlessness, and wishlessness are also swiftly brought to fulfillment; the Ground of Utmost Joy through the Dharma Cloud Ground are also swiftly brought to fulfillment; all dharani gateways and samadhi gateways are also swiftly brought to fulfillment; the five kinds of eyes and the six superknowledges are also swiftly brought to fulfillment; the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are also swiftly brought to fulfillment; the quality of never forgetting and the nature of perpetual equanimity are also swiftly brought to fulfillment;

the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also swiftly brought to fulfillment; all the practices of a great bodhisattva are also swiftly brought to fulfillment; the unsurpassed, complete, perfect enlightenment of the Buddhas is also swiftly brought to fulfillment; and the knowledge of all-knowing wisdom is also swiftly brought to fulfillment.

“Subhuti, you should know that any great bodhisattva who is able to practice this profound prajnaparamita is constantly protected and kept in mind by the Tathagatas, Arhats, Perfectly Enlightened Ones and the great bodhisattvas, and is able swiftly to perfect all qualities of merit. This great bodhisattva will know how to proceed where the Buddhas proceed and will cultivate in accordance with the practices cultivated by the Buddhas. This great bodhisattva is like the Buddha, the Blessed One.

“Subhuti, you should know that the resolve and practice of this great bodhisattva are exceedingly steadfast. Even if all the sentient beings in the Buddha-worlds throughout the ten directions, as numerous as the sands of the Ganges, were evil maras, and each evil mara in turn conjured innumerable evil maras, and all these evil maras possessed immeasurable and boundless supernatural powers, even all their supernatural powers would be unable to obstruct this great bodhisattva’s practice of profound prajnaparamita or attainment of unsurpassed, complete, perfect enlightenment.

“Why is this? It is because this great bodhisattva has acquired the skillful means of prajnaparamita and has fully comprehended the non-apprehensibility of all dharmas.

“Subhuti! Any great bodhisattva who has accomplished the following two qualities cannot be obstructed by any evil mara in practicing profound prajnaparamita or attaining unsurpassed, complete, perfect enlightenment. What are these two? First, contemplating all dharmas as utterly empty; second, never abandoning any sentient being.

“Subhuti! Any great bodhisattva who has accomplished the following two qualities cannot be obstructed by any evil mara in practicing profound prajnaparamita or attaining unsurpassed, complete, perfect enlightenment. What are these two? First, being able to act in every respect according to one’s words; second, being constantly protected and kept in mind by the Buddhas.

“Subhuti! When a great bodhisattva is able to practice this profound prajnaparamita, devas, spirits, and others constantly come to bow in homage, draw near, make offerings, inquire, offer encouragement, and say: ‘Excellent, Great Being! If you wish to attain unsurpassed, complete, perfect enlightenment, you must diligently abide in emptiness, signlessness, and wishlessness.

Why is this, Great Being? Because a great bodhisattva who diligently abides in emptiness, signlessness, and wishlessness becomes a support for all sentient beings who have no support, a refuge for all sentient beings who have no refuge, one who rescues those whom no one rescues, a destination for those who have no destination, an island for those who have no island, a home for those who have no home, a light for those in darkness, and ears and eyes for the deaf and blind.

Why is this, Great Being? Because abiding in emptiness, signlessness, and wishlessness in this way is precisely abiding in profound prajnaparamita. Whoever is able to abide in profound prajnaparamita will swiftly attain unsurpassed, complete, perfect enlightenment.’

“Subhuti! Any great bodhisattva who is able to abide in this profound prajnaparamita is then spontaneously and joyfully praised, by name and for that great bodhisattva’s qualities of merit, by immeasurable, innumerable, and boundless Tathagatas, Arhats, Perfectly Enlightened Ones presently dwelling throughout the ten directions as they teach the true Dharma amid their great assemblies. Such are the wondrous qualities of merit arising from abiding in profound prajnaparamita.

“Subhuti, you should know that just as today, while expounding profound prajnaparamita to the great assembly, I spontaneously rejoice before the assembly and praise by name and for their qualities of merit such great bodhisattvas as the great bodhisattva Jeweled Banner and the great bodhisattva Crown Crest, because they are presently cultivating pure conduct in the presence of the Buddha Akshobhya elsewhere and abiding in profound prajnaparamita—such are the names and wondrous qualities of merit of those great bodhisattvas—so too, because they abide in the wondrous qualities of merit of profound prajnaparamita, at that very time all the Tathagatas, Arhats, Perfectly Enlightened Ones in the Buddha-worlds of the eastern direction, as numerous as the sands of the Ganges,

are also expounding profound prajnaparamita to their assemblies.

There, too, are great bodhisattvas cultivating pure conduct and abiding in prajnaparamita. Those Tathagatas, Arhats, Perfectly Enlightened Ones all spontaneously rejoice before their assemblies and praise those great bodhisattvas by name and for their qualities of merit. Such are the wondrous qualities of merit arising from abiding in profound prajnaparamita.

All the Tathagatas, Arhats, Perfectly Enlightened Ones in Buddha-worlds as numerous as the sands of the Ganges in the southern, western, and northern directions, the four intermediate directions, and the directions above and below likewise expound profound prajnaparamita to their great assemblies. There, too, are great bodhisattvas cultivating pure conduct and abiding in prajnaparamita. Those Tathagatas, Arhats, Perfectly Enlightened Ones all spontaneously rejoice before their assemblies and praise those great bodhisattvas by name and for their qualities of merit.

Such are the wondrous qualities of merit arising from abiding in profound prajnaparamita.”

Subhuti, you should know: From the time they first arouse the aspiration and cultivate prajnaparamita, some great bodhisattvas gradually perfect the path to great bodhi and gradually perfect profound prajnaparamita until they attain the knowledge of all-knowing wisdom. In the presence of their assemblies, all the Tathagatas, Arhats, Perfectly Enlightened Ones in the Buddha-worlds throughout the ten directions, as numerous as the sands of the Ganges, also spontaneously rejoice in praising and extolling the names, lineages, and various merits of these great bodhisattvas.

Such are the wondrous merits of cultivating profound prajnaparamita. Why is this? Subhuti, it is because these great bodhisattvas are able to do what is difficult to do, preserve the lineage of the Buddhas from being severed, and benefit sentient beings.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, when the Tathagatas, Arhats, Perfectly Enlightened Ones teach the true Dharma before the great assembly, which great bodhisattvas do they spontaneously and joyfully praise and extol by name, lineage, and merit? Are they those who have attained the stage of non-retrogression, or those who have not yet attained it?”

The Buddha told Subhuti:

“Some great bodhisattvas abide at the stage of non-retrogression and cultivate prajnaparamita. When the Tathagatas, Arhats, Perfectly Enlightened Ones teach the true Dharma before the great assembly, they spontaneously rejoice in praising and extolling their names, lineages, and various merits. There are also great bodhisattvas who, although they have not yet received a prediction of enlightenment, practice prajnaparamita. When the Tathagatas, Arhats, Perfectly Enlightened Ones teach the true Dharma before the great assembly, they likewise spontaneously rejoice in praising and extolling their names, lineages, and various merits.”

Then Subhuti again addressed the Buddha:

“To which bodhisattvas does what you have just said refer?”

The Buddha told Subhuti:

“There are great bodhisattvas who train in the deeds performed by the Buddha Akshobhya when he was still a bodhisattva and attain secure abiding at the stage of non-retrogression. When the Tathagatas, Arhats, Perfectly Enlightened Ones teach the true Dharma before the great assembly, they spontaneously praise and extol the names, lineages, and various merits of these bodhisattvas. There are also great bodhisattvas who train in the practices of the great bodhisattva Ratnaketu and the great bodhisattva Shikhin.

Although these great bodhisattvas have not yet received a prediction of enlightenment, because they diligently practice profound prajnaparamita, when the Tathagatas, Arhats, Perfectly Enlightened Ones teach the true Dharma before the great assembly, they likewise spontaneously rejoice in praising and extolling their names, lineages, and various merits.

“Furthermore, Subhuti, some great bodhisattvas practice prajnaparamita and, although they have profound faith and understanding regarding the unborn nature of all dharmas, have not yet attained the patient acceptance of the non-arising of dharmas; although they have profound faith and understanding regarding profound prajnaparamita, have not yet attained the patient acceptance of the non-arising of dharmas; although they have profound faith and understanding regarding the ultimately empty nature of all dharmas, have not yet attained the patient acceptance of the non-arising of dharmas; although they have profound faith and understanding regarding the utterly quiescent nature of all dharmas, have not yet attained the patient acceptance of the non-arising of dharmas;

although they have profound faith and understanding regarding the nature of all dharmas as being wholly detached, have not yet attained the patient acceptance of the non-arising of dharmas; although they have profound faith and understanding regarding the illusory nature of all dharmas, have not yet attained the patient acceptance of the non-arising of dharmas; although they have profound faith and understanding that the nature of all dharmas is empty, have not yet attained the patient acceptance of the non-arising of dharmas; although they have profound faith and understanding regarding the nature of all dharmas as being without anything possessed, have not yet attained the patient acceptance of the non-arising of dharmas;

although they have profound faith and understanding regarding the sovereign nature of all dharmas, have not yet attained the patient acceptance of the non-arising of dharmas; and although they have profound faith and understanding regarding the insubstantial nature of all dharmas, have not yet attained the patient acceptance of the non-arising of dharmas.

Subhuti, when the Tathagatas, Arhats, Perfectly Enlightened Ones teach the true Dharma before the great assembly, they likewise spontaneously rejoice in praising and extolling the names, lineages, and various merits of such great bodhisattvas.

“Subhuti, any great bodhisattva whose name, lineage, and various merits the Tathagatas, Arhats, Perfectly Enlightened Ones spontaneously rejoice in praising and extolling when they teach the true Dharma before the great assembly has transcended the stages of the shravakas and pratyekabuddhas and will certainly attain unsurpassed, complete enlightenment.

“Subhuti, any great bodhisattva who practices prajnaparamita and whose name, lineage, and various merits the Tathagatas, Arhats, Perfectly Enlightened Ones spontaneously rejoice in praising and extolling when they teach the Dharma before the great assembly will certainly abide at the stage of non-retrogression. Having attained that stage, the bodhisattva will swiftly realize unsurpassed, complete enlightenment.

“Furthermore, Subhuti, if good men or good women of the Bodhisattva Vehicle hear the principles of profound prajnaparamita and are free from doubt, uncertainty, confusion, and error, thinking only, ‘The principles of profound prajnaparamita as taught by the Buddha are certainly and assuredly not contrary to the truth,’ then, because pure faith arises in them upon hearing profound prajnaparamita, those good men or good women will gradually come to hear extensive teachings on prajnaparamita in the presence of the Buddha Akshobhya and the great bodhisattvas, and they will have profound faith and understanding regarding its meaning.

Having gained such faith and understanding, they will come to abide at the stage of non-retrogression. Once they abide at that stage, they will swiftly realize unsurpassed, complete enlightenment.

“Subhuti, merely by hearing this profound prajnaparamita without doubt, uncertainty, confusion, or error, and by having profound faith and understanding without giving rise to slander, good men and good women of the Bodhisattva Vehicle acquire innumerable wondrous roots of virtue. How much more will this be so if they are able to accept, uphold, read, recite, and thoroughly comprehend it; focus their minds upon it and contemplate it in accordance with the principle of true suchness; abide in true suchness; and diligently cultivate and train therein? These good men and good women will swiftly abide at the stage of non-retrogression, swiftly realize unsurpassed, complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.”

Then the Venerable Subhuti addressed the Buddha:

“Blessed One, since the true nature of all dharmas is utterly ungraspable, how can it be said that great bodhisattvas who abide in true suchness and diligently cultivate and train will swiftly abide at the stage of non-retrogression, swiftly realize unsurpassed, complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings?”

The Buddha replied:

“Subhuti, just as a magically manifested Buddha, abiding in true suchness and cultivating the bodhisattva practices, will swiftly abide at the stage of non-retrogression, swiftly realize unsurpassed, complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings, so too will great bodhisattvas who abide in true suchness and cultivate the bodhisattva practices swiftly abide at the stage of non-retrogression, swiftly realize unsurpassed, complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.”

The Venerable Subhuti again addressed the Buddha:

“The Tathagata’s magical manifestations are all devoid of anything possessed, and no dharma apart from true suchness can be apprehended. Who, then, abides in true suchness and cultivates the bodhisattva practices? Who will abide at the stage of non-retrogression? Who will realize unsurpassed, complete enlightenment? Who will turn the Dharma wheel, what dharmas will be taught, and what sentient beings will be liberated? Blessed One, even true suchness cannot be apprehended, much less could there be anyone who, abiding in true suchness and cultivating the bodhisattva practices, will swiftly abide at the stage of non-retrogression, swiftly realize unsurpassed, complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings. This certainly cannot be apprehended.”

The Buddha said:

“Subhuti! So it is, so it is. It is just as you say! The Tathagata’s magical creations are all nonexistent, and dharmas apart from suchness are also unobtainable. Who, then, abides in suchness and cultivates the bodhisattva practices? Who will abide at the stage of non-retrogression? Who will attain unsurpassed, perfect enlightenment? Who will turn the Dharma wheel, what dharmas will they teach, and what sentient beings will they deliver?

“Subhuti! Suchness itself is unobtainable, how much more so abiding in suchness and cultivating the bodhisattva practices in order swiftly to abide at the stage of non-retrogression, swiftly attain unsurpassed, perfect enlightenment, turn the wondrous Dharma wheel, and deliver sentient beings. Such a thing certainly cannot be found. Why is this?

“Subhuti! Whether Buddhas appear in the world or do not appear in the world, all dharmas remain thus and never depart from suchness, and so forth, up to the inconceivable realm. Subhuti! There certainly is no abiding in suchness and cultivating the bodhisattva practices, and so forth, up to delivering sentient beings. Why is this?

“Subhuti! The suchness of all dharmas neither arises nor ceases, nor does it abide elsewhere, and not even the slightest part of it can be apprehended. Subhuti! If a dharma neither arises nor ceases, nor abides elsewhere, and not even the slightest part of it can be apprehended, then who abides therein and cultivates the bodhisattva practices? Who will abide at the stage of non-retrogression? Who will attain unsurpassed, perfect enlightenment? Who will turn the Dharma wheel, what dharmas will they teach, and which sentient beings will they deliver? Therein, all these things are nonexistent. Such things certainly do not exist; they are provisionally established as existing only in dependence upon worldly convention.”

Then Sakra, lord of the devas, addressed the Buddha:

“World-Honored One! This prajnaparamita is extremely profound, difficult to believe, and difficult to understand. Although great bodhisattvas who practice prajnaparamita know that all dharmas are unobtainable, they still seek unsurpassed, perfect enlightenment and wish to expound the true Dharma to sentient beings. This is exceedingly difficult to do. Why is this?

“World-Honored One! There certainly is no abiding in suchness, cultivating the bodhisattva practices, attaining unsurpassed, perfect enlightenment, or teaching the true Dharma to sentient beings. Yet great bodhisattvas who practice prajnaparamita contemplate all dharmas as nonexistent and are neither frightened nor terrified, neither trembling nor obstructed by doubt, neither bewildered and retreating, nor confused and distressed in regard to the profound Dharma-nature. Such things are exceedingly rare.”

Then Subhuti said to Sakra:

“Kausika! It is as you say. Great bodhisattvas who practice profound prajnaparamita contemplate all dharmas as nonexistent and are neither frightened nor terrified, neither trembling nor obstructed by doubt, neither bewildered and retreating, nor confused and distressed in regard to the profound Dharma-nature. Such things are exceedingly rare.

“Kausika! Great bodhisattvas who practice profound prajnaparamita perceive that the intrinsic nature of all dharmas is emptiness. Within this emptiness of dharmas, all things are nonexistent. Who, then, could be frightened or terrified, and so forth, up to being confused and distressed? Therefore, that great bodhisattvas who practice profound prajnaparamita are neither frightened nor terrified, neither trembling nor obstructed by doubt, neither bewildered and retreating, nor confused and distressed in regard to the profound Dharma-nature is not yet something rare.”

At that time, Sakra, lord of the devas, said to Subhuti:

“According to what the venerable one has said, everything is based upon the emptiness of dharmas; therefore, your words are always unobstructed. It is like shooting an arrow into empty space: whether it travels far or near, it encounters no obstruction. The venerable one’s words are likewise. Who could dare oppose them?”

LXV. CHAPTER ON TRUE SPEECH

01

Then Sakra, lord of the devas, addressed the Buddha:

“World-Honored One! In speaking thus, praising thus, and giving such a prediction, am I in accord with the World-Honored One’s true speech and Dharma speech? Is this a genuine prediction that accords with the Dharma and follows the Dharma?”

The Buddha then said:

“Kausika! In speaking thus, praising thus, and giving such a prediction, you are indeed in accord with the World-Honored One’s true speech and Dharma speech. With regard to the Dharma and in conformity with that Dharma, this is indeed a genuine prediction.”

Then Sakra, lord of the devas, again addressed the Buddha:

“How exceedingly rare, World-Honored One! Whatever the venerable Subhuti says is always based upon emptiness, signlessness, and wishlessness; upon the four foundations of mindfulness, up to the Noble Eightfold Path; upon the four dhyanas, the four immeasurables, and the four formless concentrations; upon the eight liberations, up to the ten totalities; upon the noble truths of suffering, its origin, its cessation, and the path; upon the perfection of generosity, up to prajnaparamita; upon inner emptiness, up to the emptiness of the absence of intrinsic nature; upon suchness, up to the inconceivable realm; upon the stages of great bodhisattvas; upon the dharani gateways and samadhi gateways; upon the five kinds of eyes and the six superknowledges;

upon the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha; upon the Dharma of non-forgetfulness and the nature of constant equanimity; upon the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; upon all the practices of great bodhisattvas; and upon the unsurpassed, perfect enlightenment of all Buddhas.”

Then the Buddha said to Sakra, lord of the devas:

– Kauśika! The Venerable Subhuti abides in the emptiness of dharmas and contemplates the perfection of generosity through the perfection of prajna as unobtainable; how much less can one who practices the perfection of generosity through the perfection of prajna be apprehended? He contemplates the four foundations of mindfulness through the Noble Eightfold Path as unobtainable; how much less can one who cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path be apprehended? He contemplates the four dhyanas, the four immeasurables, and the four formless absorptions as unobtainable; how much less can one who cultivates the four dhyanas, the four immeasurables, and the four formless absorptions be apprehended? He contemplates the eight liberations through the ten totalities as unobtainable; how much less can one who cultivates the eight liberations through the ten totalities be apprehended? He contemplates the Noble Truths of suffering, its origin, its cessation, and the path as unapprehendable; how much less can one who abides in the Noble Truths of suffering, its origin, its cessation, and the path be apprehended? He contemplates inner emptiness through the emptiness of the absence of intrinsic nature as unobtainable; how much less can one who abides in inner emptiness through the emptiness of the absence of intrinsic nature be apprehended? He contemplates suchness through the inconceivable realm as unobtainable; how much less can one who abides in suchness through the inconceivable realm be apprehended? He contemplates the liberation gateways of emptiness, signlessness, and wishlessness as unobtainable; how much less can one who cultivates the liberation gateways of emptiness, signlessness, and wishlessness be apprehended? How can one who contemplates the Ground of Utmost Joy through the Dharma Cloud Ground be apprehended? He contemplates the dharani gateways and samadhi gateways as unobtainable; how much less can one who cultivates the dharani gateways and samadhi gateways be apprehended? He contemplates the five kinds of eyes and the six superknowledges as unobtainable; how much less can one who brings forth the five kinds of eyes and the six superknowledges be apprehended? He contemplates the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha as unobtainable; how much less can one who brings forth the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha be apprehended? He contemplates the Dharma of never losing mindfulness and the nature of constant equanimity as unobtainable; how much less can one who brings forth the Dharma of never losing mindfulness and the nature of constant equanimity be apprehended? He contemplates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as unobtainable; how much less can one who brings forth the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects be apprehended? He contemplates all the practices of great bodhisattvas as unobtainable; how much less can one who practices all the practices of great bodhisattvas be apprehended? He contemplates the unsurpassed, perfect enlightenment of all Buddhas as unobtainable; how much less can one who realizes the unsurpassed, perfect enlightenment of all Buddhas be apprehended? He contemplates omniscient knowledge as unobtainable; how much less can one who attains omniscient knowledge be apprehended? He contemplates the wheel of the true Dharma as unobtainable; how much less can one who turns the wheel of the true Dharma be apprehended? He contemplates the thirty-two excellent marks and eighty minor characteristics as unobtainable; how much less can one whose body is adorned with these marks and characteristics be apprehended? He contemplates the dharma of neither arising nor ceasing as unobtainable; how much less can one who realizes the dharma of neither arising nor ceasing be apprehended? Why is this?

Kauśika! With regard to all dharmas, the Venerable Subhuti abides in detachment, abides in solitude, abides in nonexistence, abides in non-attainment, abides in emptiness, abides in signlessness, and abides in wishlessness. Kauśika! With regard to all dharmas, the Venerable Subhuti abides in such exceedingly excellent modes of abiding. Kauśika! Yet Subhuti’s exceedingly excellent abiding does not equal even one hundredth, one thousandth, or one hundred-thousandth of the abiding of a great bodhisattva who practices the profound perfection of prajna; it does not equal even the smallest fraction thereof. Why is this?

Kauśika! Apart from the abiding of a Tathagata, among all the modes of abiding of shravakas and pratyekabuddhas, the abiding of a great bodhisattva in the practice of the profound perfection of prajna is foremost, excellent, honored, exalted, sublime, wondrous, supreme, unsurpassed, and incomparable. Why is this?

Kauśika! Great bodhisattvas who wish to stand above all sentient beings should abide in the practice of the profound perfection of prajna. Why is this?

Kauśika! Great bodhisattvas who abide here far surpass the stages of shravakas and pratyekabuddhas, enter the bodhisattva’s certainty of the rightly determined state, can swiftly perfect all Buddha-dharmas, forever sever the continuity of the habitual tendencies of the afflictions, and can swiftly attain omniscient knowledge. They are called Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and they constantly bring benefit and happiness to all sentient beings.

At that time, countless and innumerable devas of the Heaven of the Thirty-Three within the assembly heard the Buddha’s teaching and were filled with exceedingly great joy. Each held wondrously fragrant celestial flowers and scattered them as offerings over the Tathagata and the bhikshus.

Then six hundred bhikshus in the assembly rose from their seats, bowed their heads at the Buddha’s feet, bared their left shoulders, knelt with their right knees upon the ground, respectfully bent forward, joined their palms toward the Buddha, and gazed without blinking upon the countenance of the Blessed One. Through the Buddha’s spiritual power, the palms of each bhikshu were naturally filled with wondrously fragrant flowers. The bhikshus were filled with exceedingly great joy at this unprecedented event. They all scattered these flowers as offerings over the Buddha and the bodhisattvas.

After scattering the flowers, they all made this vow: “Through the power of these excellent roots of virtue, may we always abide in the practice of the profound perfection of prajna, wherein shravakas and pratyekabuddhas cannot abide, and may we swiftly attain unsurpassed, perfect enlightenment, far surpassing the stages of shravakas and pratyekabuddhas.”

At that time, knowing the bhikshus’ superior aspiration to attain great enlightenment and never retreat from it, the Blessed One immediately smiled. As is the constant way of all Buddhas, from his mouth he emitted many kinds of light—blue, yellow, red, white, pink, violet, azure, green, golden, silver, and crystal—which illuminated the entire trichiliocosm. The light then gradually withdrew, circled the Buddha’s body three times, and entered the crown of his head.

Upon seeing this auspicious sign, Ananda was filled with exceedingly great joy. He rose from his seat, bowed to the Buddha, joined his palms, and said:

“Blessed One! For what cause and condition did you smile? Buddhas do not smile without a reason. I beseech the Tathagata, out of compassion, to explain this to me.”

The Buddha told Ananda:

– “In the future, during the Kalpa of the Starry Metaphor, these bhikshus will become Buddhas, all bearing the same name: Scattered Flowers Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One, Bhagavat. Their life spans, dwelling places, lands, and bhikshu disciples will all be alike.

“From the time these Tathagatas, Worthy Ones, Perfectly Enlightened Ones are first born and leave the household life until after they attain Buddhahood, wherever they may be, whether by day or by night, wondrously fragrant flowers of five colors will constantly rain down. For this reason, I smiled. Therefore, Ananda, great bodhisattvas who wish to abide in the most excellent abode must practice the perfection of prajna. Great bodhisattvas who wish to stand in the station of the Tathagata must practice the perfection of prajna.”

Khanh Hy, you should know that any good man or good woman who diligently cultivates and studies the profound prajnaparamita either passed away from among human beings in a former life and was reborn here, or passed away from the Tusita Heaven and was born among human beings. In a former life, whether among human beings or in heaven, because that person had previously heard the profound prajnaparamita extensively expounded, in this life they are able to cultivate and study it diligently. Khanh Hy, you should know! The Tathagata sees that any good man or good woman who can diligently cultivate and study the profound prajnaparamita without regard for body, life, or possessions is indeed a great bodhisattva.

Fascicle 457

THE END