大般若波羅蜜多經

02

Furthermore, Subhuti, any great bodhisattva who trains in such profound prajnaparamita, through the majestic power of skillful means, embraces all the paramitas, causes all the paramitas to increase, and guides all the paramitas. Why is this? Subhuti, it is because profound prajnaparamita contains all the paramitas. Subhuti, just as the view of a self can encompass the sixty-two wrong views, so too does profound prajnaparamita encompass all the paramitas. Subhuti, just as, when any person dies, the faculty of life ceases and the other faculties cease accordingly, so too is it with profound prajnaparamita: the other five paramitas, such as generosity, all follow it. If there were no profound prajnaparamita, there would likewise be no other paramitas.

Therefore, Subhuti, any great bodhisattva who wishes to reach the other shore and bring all the paramitas to ultimate perfection should train in this profound prajnaparamita.

Furthermore, Subhuti, any great bodhisattva who is able to train in such profound prajnaparamita becomes the most honored and supreme among sentient beings. Why is this? It is because this great bodhisattva has been able to cultivate and train in the most exalted Dharma.

Furthermore, Subhuti, what do you think? Are the sentient beings in the trichiliocosm numerous?

Subhuti replied:

– The various kinds of sentient beings in Jambudvipa alone are exceedingly numerous and countless; how much more so the sentient beings in the trichiliocosm—how could they not be numerous?

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said. Subhuti, suppose that all the sentient beings in the trichiliocosm simultaneously obtained human bodies. Having obtained human bodies, they all aroused the aspiration for unsurpassed, perfect enlightenment and together cultivated the practices of great bodhisattvas. After perfecting their cultivation, they all simultaneously realized unsurpassed, perfect enlightenment. Suppose a great bodhisattva, throughout his life, were to make offerings to these Tathagatas, Arhats, Perfectly Enlightened Ones with every kind of supremely beautiful garland, anointing incense, powdered incense, garments, jeweled necklaces, precious banners and canopies, parasols, music, lamps, houses, beds, food and drink, and medicinal remedies, honoring, revering, venerating, and praising them. What do you think? Would this great bodhisattva, through these causes and conditions, acquire much merit?

Subhuti replied:

– World-Honored One, it would be exceedingly great.

The Buddha said to Subhuti:

– Any great bodhisattva who continually delights in listening to and who receives, retains, reads, and recites this profound prajnaparamita, completely comprehends it, reflects upon it in accordance with reason, practices according to its teachings, copies it, and disseminates it acquires immeasurably many times more merit than the merit just described. Why is this? It is because profound prajnaparamita is endowed with vast meaning and function and can enable great bodhisattvas swiftly to attain unsurpassed, perfect enlightenment.

Therefore, Subhuti, any great bodhisattva who wishes to be foremost among all sentient beings, to benefit all sentient beings, to rescue those who have no rescuer, to be a refuge for those without refuge, to be a destination for those without a destination, to be eyes for the blind, to be a light for those without light, to show the right path to those who have lost their way, and to enable those who have not attained nirvana to attain nirvana must train in this profound prajnaparamita.

Subhuti, any great bodhisattva who wishes to attain unsurpassed, perfect enlightenment; to go where the Tathagata goes; to roam where the Buddha roams; to roar the Tathagata's lion's roar; to beat the Buddhas' unsurpassed Dharma drum; to strike the Buddhas' unsurpassed Dharma bell; to blow the Buddhas' unsurpassed Dharma conch; to ascend the Buddhas' unsurpassed Dharma throne; to proclaim the Buddhas' unsurpassed meaning of the Dharma; to tear apart the net of doubt of all sentient beings; to enter the Buddhas' wondrous realm of ambrosia; to enjoy the Buddhas' wondrous bliss of the Dharma; and to realize the Tathagata's supreme qualities should train in such profound prajnaparamita.

Subhuti, any great bodhisattva who is able to train in such profound prajnaparamita embraces every meritorious root of virtue and attains every meritorious root of virtue. Why is this? It is because profound prajnaparamita is the foundation upon which all meritorious roots of virtue depend.

The Venerable Subhuti said:

World-Honored One, how can great bodhisattvas who train in this profound prajnaparamita embrace and realize all the meritorious roots of virtue of shravakas and pratyekabuddhas?

The Buddha said to Subhuti:

– These great bodhisattvas are also able to embrace and realize all the meritorious roots of virtue of shravakas and pratyekabuddhas, yet they neither abide in nor become attached to them. Having correctly examined them with supreme discerning wisdom, they transcend the stages of shravakas and pratyekabuddhas and enter the bodhisattva's certainty of the rightly established state. There is no meritorious root of virtue that these great bodhisattvas are unable to embrace and realize.

Subhuti, any great bodhisattva who trains in this profound prajnaparamita draws near to the knowledge of all-knowing wisdom and swiftly realizes unsurpassed, perfect enlightenment.

Subhuti, any great bodhisattva who trains in profound prajnaparamita is a true field of merit for all worlds, including devas, humans, asuras, and others, surpassing the fields of merit constituted by the world's shramanas, brahmins, shravakas, and pratyekabuddhas. Such a bodhisattva swiftly realizes all-knowing wisdom and, wherever born, never abandons prajnaparamita, never parts from prajnaparamita, and constantly practices profound prajnaparamita.

Subhuti, any great bodhisattva who is able to train in this profound prajnaparamita should be known as having attained non-retrogression from all-knowing wisdom, as being able correctly to comprehend all dharmas, as being far removed from the stages of shravakas and pratyekabuddhas, and as having drawn near to unsurpassed, perfect enlightenment.

Subhuti, suppose a great bodhisattva thinks: “This is profound prajnaparamita; this is the time for practice; this is the place of practice; I am able to practice this profound prajnaparamita; through this profound prajnaparamita I shall abandon the dharmas that must be abandoned, and I shall certainly realize all-knowing wisdom.” Such a great bodhisattva neither practices profound prajnaparamita nor is able to understand profound prajnaparamita.

Why is this? It is because profound prajnaparamita does not think: “I am profound prajnaparamita; this is the time for practice; this is the place of practice; this is the practitioner; these are the dharmas from which profound prajnaparamita becomes free; these are the dharmas that profound prajnaparamita illuminates; this is the unsurpassed, perfect enlightenment realized by profound prajnaparamita.” To know in this way is to practice profound prajnaparamita.

Subhuti! Any great bodhisattva who thinks thus: “This is not profound prajnaparamita; this is not the time to cultivate it; this is not the place to cultivate it; this is not the person who cultivates it; it is not by means of profound prajnaparamita that, because all dharmas are utterly transcended, they are relinquished; nor is it through prajnaparamita that the knowledge of all-knowing knowledge will assuredly be realized.” Why?

Because all dharmas abide firmly in suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; in all these, there is no differentiation whatsoever. Subhuti! Any great bodhisattva who practices in this manner practices prajnaparamita.

LXIII. CHAPTER ON NON-DISCRIMINATION

At that time, Sakra, Lord of the Devas, thought to himself: If a great bodhisattva cultivates profound prajnaparamita, up to profound dana-paramita; abides in internal emptiness, up to the emptiness of the self-nature of nonexistence; abides in suchness, up to the inconceivable realm; abides in the noble truths of suffering, its origin, its cessation, and the path; cultivates the four foundations of mindfulness, up to the Noble Eightfold Path; cultivates the four dhyanas, the four immeasurables, and the four formless absorptions; cultivates the eight liberations, up to the ten totalities; cultivates the Dharma gateways of liberation through emptiness, signlessness, and wishlessness; cultivates the Ground of Utmost Joy, up to the Dharma Cloud Ground;

cultivates all dharani gateways and samadhi gateways; cultivates the five kinds of eyes and the six superknowledges; cultivates the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha; cultivates the quality of never losing mindfulness and the nature of constant equanimity; cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; cultivates the practices of a great bodhisattva; and cultivates the unsurpassed, perfect enlightenment of the Buddhas—such a one surpasses all sentient beings, how much more so upon realizing unsurpassed, perfect enlightenment.

If sentient beings who merely hear the name “all-knowing knowledge” and immediately gain faith and understanding obtain benefits among humankind and receive a lifespan and renown surpassing those of the world, how much more so those who arouse the aspiration for unsurpassed, perfect enlightenment or constantly listen to this scripture of profound prajnaparamita.

If sentient beings can arouse the aspiration for unsurpassed, perfect enlightenment and listen to this scripture of profound prajnaparamita, they acquire merit desired by all other sentient beings and beyond all comparison.

After reflecting thus, Sakra, Lord of the Devas, scattered wondrously fragrant celestial flowers as offerings to the Tathagata, the Worthy One, the Perfectly Enlightened One, and to the great bodhisattvas. Having scattered the flowers, he made this vow: “If good men and good women of the Bodhisattva Vehicle aspire to attain unsurpassed, perfect enlightenment, may the meritorious roots of virtue that I have accumulated help bring swiftly to fulfillment the unsurpassed Buddha-Dharma and all-knowing knowledge they seek.

May the meritorious roots of virtue that I have accumulated help bring swiftly to fulfillment the naturally arisen qualities and the genuine uncontaminated Dharma they seek. May the meritorious roots of virtue that I have accumulated help bring swiftly to fulfillment all the Dharma teachings they wish to hear. May the meritorious roots of virtue that I have accumulated also help those who seek the Sravaka or Pratyekabuddha Vehicle swiftly fulfill their aspirations.”

Having made this vow, he addressed the Buddha:

“Blessed One! If good men and good women belonging to the Bodhisattva Vehicle have aroused the aspiration for unsurpassed, perfect enlightenment, throughout my life I shall never give rise to any thought that would cause them to retreat from the mind of great enlightenment. Nor shall I give rise to any thought that would cause the great bodhisattvas to become disheartened, abandon unsurpassed, perfect enlightenment, and fall back to the stages of the Sravakas or Pratyekabuddhas.

“Blessed One! If great bodhisattvas have purified their aspiration for unsurpassed, perfect enlightenment, I vow that their aspiration will increase twofold and that they will swiftly realize unsurpassed, perfect enlightenment. I vow that, after seeing the many kinds of suffering within birth and death, those great bodhisattvas, wishing to benefit the world with its devas, human beings, asuras, and others, will bring forth many great and steadfast vows: ‘Having myself crossed the great ocean of birth and death, I must also diligently help those who have not crossed it to cross over.

Having myself untied the bonds of birth and death, I must also diligently free those who have not yet been freed. Having myself found security amid the terrors of birth and death, I must also diligently bring security to those who are not yet secure. Having myself realized ultimate nirvana, I must also diligently cause those who have not realized it to attain realization.’

“Blessed One! How much merit is gained by a good man or good woman who arouses a mind of sympathetic joy toward the roots of virtue and merit of a great bodhisattva who has newly aroused the aspiration? How much merit is gained by arousing a mind of sympathetic joy toward the roots of virtue and merit of a bodhisattva who aroused the aspiration long ago? How much merit is gained by arousing a mind of sympathetic joy toward the roots of virtue and merit of a great bodhisattva on the stage of non-retrogression? How much merit is gained by arousing a mind of sympathetic joy toward the roots of virtue and merit of a bodhisattva bound to only one more birth?”

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

“Kausika! The extent of the world of the four great continents could still be known, but the merit generated by the mind of sympathetic joy of such a good man or good woman cannot be measured. Kausika! Even the extent of the great trichiliocosm could be known, but the merit generated by the mind of sympathetic joy of such a good man or good woman cannot be measured or known.

“Kausika! Suppose that the great trichiliocosm were one vast ocean, and someone split a single hair into one hundred fine strands, dipped the tip of one fine strand into that vast ocean, and used the amount of water it held as a unit of measure. The number of drops of water in the ocean, reckoned according to that unit, could still be known; but the merit generated by the mind of sympathetic joy of such a good man or good woman cannot be measured.”

At that time, Sakra again addressed the Buddha:

“Blessed One! If any sentient beings do not rejoice in the meritorious roots of virtue of great bodhisattvas, one should know that they are all possessed by demons. Blessed One!

If any sentient beings do not rejoice in the meritorious roots of virtue of great bodhisattvas, one should know that they are all partisans of Mara. Blessed One! If sentient beings do not rejoice in the meritorious roots of virtue of great bodhisattvas, one should know that they all died in Mara’s realm and were reborn in this realm.

Why? Because when great bodhisattvas who aspire to attain unsurpassed, perfect enlightenment cultivate the practices of great bodhisattvas, if sentient beings rejoice in and dedicate toward enlightenment the meritorious roots of virtue of those great bodhisattvas, they can destroy all the palaces and retinues of Mara’s forces.

“Blessed One! If sentient beings deeply revere and cherish the treasures of the Buddha, Dharma, and Sangha, and wherever they are born always wish to see the Buddha, always wish to hear the Dharma, and always delight in seeing the Sangha, they should rejoice in the meritorious roots of virtue of great bodhisattvas. After rejoicing, they should dedicate them to unsurpassed, perfect enlightenment and should not give rise to any divergent thought. If they can do so, they will swiftly realize unsurpassed, perfect enlightenment, benefit sentient beings, and defeat the hosts of Mara.”

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

“So it is! So it is! It is just as you have said. Kausika! If sentient beings sincerely rejoice in the meritorious roots of virtue of great bodhisattvas and dedicate them toward unsurpassed, perfect enlightenment, they will swiftly perfect the practices of great bodhisattvas and swiftly realize unsurpassed, perfect enlightenment. If sentient beings sincerely rejoice in the meritorious roots of virtue of great bodhisattvas and dedicate them toward unsurpassed, perfect enlightenment, they will possess great spiritual power, constantly attend upon all Tathagatas, Arhats, Perfectly Enlightened Ones, and spiritual friends, constantly hear the profound prajnaparamita scriptures, and clearly understand their meaning and principles.

“Kausika! Because these sentient beings accomplish such merit and roots of virtue through rejoicing and dedication, wherever they are born they will always receive offerings, reverence, respect, and praise from the entire world, including devas, humans, asuras, and others. They will see no ugly forms, hear no unpleasant sounds, smell no foul odors, taste no disagreeable flavors, experience no unpleasant contacts, and entertain no evil thoughts. They will always remain close to the Buddhas, the Blessed Ones, traveling from one buddha-field to another to draw near to the Buddhas, plant roots of virtue, teach and transform sentient beings, and adorn buddha-fields. Why is this?

“Kausika! It is because these sentient beings can sincerely rejoice in the immeasurable meritorious roots of virtue of great bodhisattvas who have newly aroused the aspiration and dedicate them toward unsurpassed, perfect enlightenment; can sincerely rejoice in the immeasurable meritorious roots of virtue of great bodhisattvas who have realized the first bhumi through the tenth bhumi and dedicate them toward unsurpassed, perfect enlightenment; and can sincerely rejoice in the immeasurable meritorious roots of virtue of great bodhisattvas who are bound to only one more birth and dedicate them toward unsurpassed, perfect enlightenment.

Through these causes and conditions, the roots of virtue of these sentient beings increase day by day, and they swiftly realize unsurpassed, perfect enlightenment. After realizing unsurpassed, perfect enlightenment, they will be able to benefit immeasurable, innumerable, and boundless sentient beings until the end of future time, enabling them to enter the realm of nirvana without remainder.

“Therefore, Kausika, good men and good women of the bodhisattva vehicle should rejoice in the meritorious roots of virtue of great bodhisattvas who have newly aroused the aspiration, in the meritorious roots of virtue of great bodhisattvas who aroused the aspiration long ago, in the meritorious roots of virtue of irreversible great bodhisattvas, and in the meritorious roots of virtue of great bodhisattvas who are bound to only one more birth, and dedicate them toward unsurpassed, perfect enlightenment.

“When generating rejoicing and dedication, they should not cling to rejoicing and dedication as being within the mind or apart from the mind. They should not cling to cultivation as being within the mind or apart from the mind. If, while rejoicing, dedicating, and cultivating the practices of great bodhisattvas, one can remain free of such attachment, one will swiftly realize unsurpassed, perfect enlightenment and will be able to benefit and bring peace and happiness to sentient beings until the end of future time, enabling them all to abide in ultimate nirvana.”

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! As the Buddha has taught, all dharmas are like illusions, even to the extent that all dharmas resemble magical transformations. How, then, can a great bodhisattva use a mind like an illusion to realize unsurpassed, perfect enlightenment?”

The Buddha said to Subhuti:

“What do you think? Do you perceive the mind of a great bodhisattva as being like an illusion?”

Subhuti replied:

“No, Blessed One. I perceive neither an illusion nor a mind like an illusion.”

The Buddha said:

“Subhuti! What do you think? Where there is no illusion and no mind like an illusion, do you perceive a mind capable of realizing unsurpassed, perfect enlightenment?”

Subhuti replied:

“No, Blessed One! I perceive absolutely no place where there is neither illusion nor a mind like an illusion, yet where there is a mind capable of realizing unsurpassed, perfect enlightenment.”

The Buddha said to Subhuti:

“What do you think? Apart from illusion and apart from a mind like an illusion, do you perceive any dharma capable of realizing unsurpassed, perfect enlightenment?”

Subhuti replied:

“No, Blessed One! I perceive absolutely no place apart from illusion and apart from a mind like an illusion where there is any dharma capable of realizing unsurpassed, perfect enlightenment. Blessed One!

I do not perceive, either within mind and dharmas or apart from mind and dharmas, any basis upon which one could say that a dharma exists or does not exist, because all dharmas are utterly detached. If all dharmas are utterly detached, one cannot establish that this dharma exists and that dharma does not exist. If a dharma cannot be established as either existing or not existing, one cannot say that it is capable of realizing unsurpassed, perfect enlightenment, for a nonexistent dharma cannot realize enlightenment.

Why is this? Because all dharmas have the nature of nonexistence and are ungraspable, neither arising nor ceasing, neither defiled nor purified. Why is this?

Blessed One! It is because profound prajnaparamita, down to the paramita of generosity, is utterly detached; internal emptiness, down to the emptiness of the nonexistence of self-nature, is utterly detached; suchness, down to the inconceivable realm, is utterly detached; the noble truths of suffering, its origin, its cessation, and the path are utterly detached; the four foundations of mindfulness, down to the Noble Eightfold Path, are utterly detached; the four dhyanas, the four immeasurables, and the four formless absorptions are utterly detached; the eight liberations, down to the ten totalities, are utterly detached; the liberation gates of emptiness, signlessness, and wishlessness are utterly detached; the Bhumi of Utmost Joy, down to the Dharma Cloud Bhumi, is utterly detached;

all dharani gates and samadhi gates are utterly detached; the five kinds of eyes and the six superknowledges are utterly detached; the ten powers of the Tathagata, down to the eighteen distinctive qualities of a Buddha, are utterly detached; the Dharma of never losing mindfulness and the nature of constant equanimity are utterly detached; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are utterly detached; all practices of great bodhisattvas are utterly detached; the unsurpassed, perfect enlightenment of the Buddhas is utterly detached; and the knowledge of all-knowing knowledge is utterly detached.

Blessed One! A dharma that is utterly detached should neither be cultivated nor abandoned, nor can anything be produced concerning it. Because profound prajnaparamita is utterly detached, nothing can be produced concerning any dharma.

“Blessed One! Since profound prajnaparamita is utterly detached, why is it said that great bodhisattvas rely upon profound prajnaparamita to realize unsurpassed, perfect enlightenment? Since the unsurpassed, perfect enlightenment of the Buddhas is also utterly detached, how could an utterly detached dharma realize another utterly detached dharma? Therefore, it should not be said that prajnaparamita realizes unsurpassed, perfect enlightenment.”

The Buddha said to Subhuti:

“Excellent! Excellent! So it is! So it is! It is just as you have said. Why is this? Subhuti! Profound prajnaparamita, down to the paramita of generosity, is utterly detached in this manner; likewise, all the practices of great bodhisattvas are utterly detached, the unsurpassed, perfect enlightenment of the Buddhas is utterly detached, and the knowledge of all-knowing knowledge is also utterly detached.”

Subhuti! Because profound prajnaparamita, up to and including the perfection of giving, is completely free from all attachment, it may be said that the attainment of a great bodhisattva is completely remote from unsurpassed, complete enlightenment. Likewise, because all-knowledge is completely free from all attachment, it may be said that the attainment of a great bodhisattva is completely remote from unsurpassed, complete enlightenment.

Subhuti! If profound prajnaparamita, up to and including the perfection of giving, were not completely free from all attachment, they would not be prajnaparamita, up to and including the perfection of giving. Likewise, if all-knowledge were not completely free from all attachment, it would not be all-knowledge.

Subhuti! Because profound prajnaparamita, up to and including the perfection of giving, is completely free from all attachment, they are called the perfection of giving, up to and including profound prajnaparamita. Likewise, because all-knowledge is completely free from all attachment, it is called all-knowledge.

Therefore, Subhuti, it is not the case that great bodhisattvas attain unsurpassed, complete enlightenment without relying upon profound prajnaparamita.

Subhuti! Although a dharma of detachment cannot attain a dharma that is detached, it is nevertheless not the case that unsurpassed, complete enlightenment can be attained without relying upon profound prajnaparamita.

Therefore, great bodhisattvas who wish to attain unsurpassed, complete enlightenment must always diligently cultivate and train in this profound prajnaparamita.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! Do all the dharmas practiced by great bodhisattvas possess profound meaning?

The Buddha said to Subhuti:

– So it is! So it is! All the dharmas practiced by great bodhisattvas possess exceedingly profound meaning. They are difficult to perceive and difficult to understand; they are not within the realm of thought and transcend every conceivable sphere. They are the subtle, inward realization of the wise and cannot be expressed.

Subhuti, you should know that great bodhisattvas can accomplish what is difficult to accomplish: although they practice dharmas possessing such profound meaning, they are able to refrain from realizing the dharmas of the sravakas and pratyekabuddhas.

The Venerable Subhuti again addressed the Buddha:

– As I understand the meaning of what the Buddha has said, the deeds of great bodhisattvas are not difficult, and it should not be said that they can accomplish what is difficult to accomplish. Why? Because the meaning of the dharmas realized by great bodhisattvas is unobtainable; the profound prajnaparamita capable of realization is also unobtainable; and the dharmas realized, the one who realizes, the place of realization, and the time of realization are likewise unobtainable. World-Honored One! When great bodhisattvas contemplate all dharmas as unobtainable, what meaning of any dharma could constitute that which is realized? What prajnaparamita could constitute that which realizes? And what dharmas could constitute the dharma realized, the one who realizes, the place of realization, or the time of realization? Since this is so, how could one apprehend the basis upon which unsurpassed, complete enlightenment is attained? Even unsurpassed, complete enlightenment cannot be attained, much less the dharmas of the sravakas and pratyekabuddhas. World-Honored One! To practice in this way is called a bodhisattva’s practice of non-attainment. Any bodhisattva capable of practicing this practice of non-attainment is unobstructed with respect to all dharmas. World-Honored One! If, upon hearing this Dharma taught, a great bodhisattva is neither frightened nor terrified, neither sorrowful nor remorseful, and neither confused nor inclined to retreat, that bodhisattva is practicing prajnaparamita.

World-Honored One! While practicing in this way, this great bodhisattva perceives no characteristics, does not perceive himself as practicing, does not perceive himself as not practicing, does not perceive prajnaparamita as the dharma he practices, does not perceive unsurpassed, complete enlightenment as that which he will attain, and does not perceive the time or place of attainment.

World-Honored One! When practicing prajnaparamita, this great bodhisattva does not think, “I am far from the stages of the sravakas and pratyekabuddhas; I am near unsurpassed, complete enlightenment.” This is like space, which does not think that it accompanies those dharmas or is near to or far from them. Why? Because space neither moves nor varies and makes no distinctions. Bodhisattvas are likewise. When practicing profound prajnaparamita, they do not think, “I am far from the stages of the sravakas and pratyekabuddhas; I am near unsurpassed, complete enlightenment.” Why? Because profound prajnaparamita makes no distinctions among any dharmas.

World-Honored One! It is like a person magically produced by an illusionist, who does not think, “Are the illusion, the illusionist, and the spectators near to or far from me?” Why? Because one magically produced by an illusionist makes no distinctions. So too, great bodhisattvas practicing profound prajnaparamita do not think, “I am far removed from the stages of the sravakas and pratyekabuddhas; I am near unsurpassed, complete enlightenment.” Why? Because profound prajnaparamita makes no distinctions among any dharmas.

World-Honored One! It is like a reflection, which does not think, “Am I near to or far from the object that I closely follow and the place upon which I depend?” Why? Because a manifested reflection makes no distinctions. Likewise, when practicing profound prajnaparamita, great bodhisattvas do not think, “I am far removed from the stages of the sravakas and pratyekabuddhas … so that I may draw near to unsurpassed, complete enlightenment.” Why? Because prajnaparamita gives rise to no distinctions among any dharmas.

World-Honored One! Great bodhisattvas who practice profound prajnaparamita possess neither affection nor aversion. Why? Because affection, aversion, and the intrinsic nature of the objects of profound prajnaparamita are all ungraspable.

World-Honored One! Just as the Tathagatas, Arhats, Completely Enlightened Ones feel neither affection nor aversion toward any dharma, so too great bodhisattvas practicing profound prajnaparamita feel neither affection nor aversion toward any dharma. Why? Because the Buddhas and bodhisattvas practicing profound prajnaparamita have eliminated affection and aversion.

World-Honored One! Just as the Tathagatas, Arhats, Completely Enlightened Ones have utterly eliminated all conceptualization, every kind of conceptualization, and pervasive conceptualization, so too great bodhisattvas practicing profound prajnaparamita are completely free from all conceptualization, every kind of conceptualization, and pervasive conceptualization. Why? Because the Buddhas and bodhisattvas practicing profound prajnaparamita make no distinctions among any dharmas.

World-Honored One! Just as the Buddhas do not think, “I am far removed from the stages of the sravakas and pratyekabuddhas; I am near unsurpassed, complete enlightenment,” so too great bodhisattvas practicing profound prajnaparamita do not think, “I am far removed from the stages of the sravakas and pratyekabuddhas; I am near unsurpassed, complete enlightenment.” Why? Because the Buddhas and bodhisattvas practicing profound prajnaparamita make no distinctions among any dharmas.

Blessed One! Just as persons conjured by the Tathagatas, Arhats, Perfectly Enlightened Ones do not think: “I am far removed from the stage of a shravaka or pratyekabuddha; I am near unsurpassed, perfect enlightenment.” Why? Because all the Tathagatas, Arhats, Perfectly Enlightened Ones and the persons conjured by them are devoid of discriminating thought. In the same way, great bodhisattvas practicing profound prajnaparamita do not think: “I am far removed from the stage of a shravaka or pratyekabuddha; I am near unsurpassed, perfect enlightenment.” Why? Because profound prajnaparamita makes no discrimination concerning any dharma.

Blessed One! It is like the Buddhas conjuring an illusory person to perform some task they wish to accomplish. That conjured person does not think: “I am capable of performing such a task.” Why? Because conjured persons make no discrimination concerning what they do. Profound prajnaparamita is also thus: because there is a task to be accomplished, it is diligently cultivated; after it has been cultivated, although it can accomplish the task, this Dharma makes no discrimination concerning the task. Why? Because profound prajnaparamita is originally nondiscriminating toward dharmas.

Blessed One! It is like a skilled craftsman and his apprentices who, for the sake of some task, fashion objects such as women or men, elephants or horses, and so forth. Although these objects have been fashioned, they make no discrimination. Why? Because such things, being like mechanisms, are inherently without discrimination. Prajnaparamita is also thus: it is established because there is a task to be accomplished, yet even after that task has been completed, it makes absolutely no discrimination concerning actions or words. Why? Because profound prajnaparamita is inherently a nondiscriminating Dharma.

At that time, Shariputra asked Subhuti:

– Is it only prajnaparamita that is without discrimination, or are the paramitas of meditative concentration, diligence, patience, pure morality, and generosity also without discrimination?

Subhuti replied:

– It is not only prajnaparamita that is without discrimination; the paramitas of meditative concentration, diligence, patience, pure morality, and generosity are also without discrimination.

Shariputra said:

– Is it only the six paramitas that are without discrimination, or are form, feeling, perception, formations, and consciousness also without discrimination; are the eye ayatana through the mind ayatana also without discrimination; are the form ayatana through the dharma ayatana also without discrimination; are the eye dhatu through the mind dhatu also without discrimination; are the form dhatu through the dharma dhatu also without discrimination; are the eye-consciousness dhatu through the mind-consciousness dhatu also without discrimination; are eye-contact through mind-contact also without discrimination; are the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition also without discrimination; are the earth dhatu through the consciousness dhatu also without discrimination; are ignorance through aging and death also without discrimination; are internal emptiness through the emptiness of the self-nature of nonexistence also without discrimination; are suchness through the inconceivable realm also without discrimination; are the noble truths of suffering, its origin, its cessation, and the path also without discrimination; are the four meditative absorptions, four immeasurables, and four formless attainments also without discrimination; are the eight liberations through the ten totalities also without discrimination; are the four foundations of mindfulness through the Noble Eightfold Path also without discrimination; are the liberation gateways of emptiness, signlessness, and wishlessness also without discrimination; are the Stage of Purified Contemplation through the Dharma-Cloud Stage also without discrimination; are all dharani gateways and samadhi gateways also without discrimination; are the five kinds of eyes and six superknowledges also without discrimination; are the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha also without discrimination; are the quality of never losing mindfulness and the nature of constant equanimity also without discrimination; are the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects also without discrimination; are the fruit of stream-entry through pratyekabuddha enlightenment also without discrimination; are all the practices of great bodhisattvas also without discrimination; is the unsurpassed, perfect enlightenment of the Buddhas also without discrimination; is the conditioned world also without discrimination; and is the unconditioned realm also without discrimination?

Subhuti replied:

– It is not only the six paramitas that are without discrimination; form is also without discrimination, and feeling, perception, formations, and consciousness are also without discrimination, through to the conditioned world, which is also without discrimination, and the unconditioned realm, which is also without discrimination.

Shariputra said:

– If all dharmas are without discrimination, why are the five different destinies distinguished as hell beings, animals, hungry ghosts, humans, and gods? Why are the different noble ones distinguished as stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and Tathagatas?

Subhuti replied:

– Because of the causes and conditions of delusion and afflictions, sentient beings produce various kinds of karma through body, speech, and mind, and these consequently bring about their results. Moreover, craving is the fundamental karma underlying ripened results, and based upon it the five different destinies of hell beings, animals, hungry ghosts, gods, and humans are established.

As for why the different noble ones are distinguished, Shariputra, it is through nondiscrimination that stream-enterers and the fruit of stream-entry are established; through nondiscrimination that once-returners and the fruit of once-returning are established; through nondiscrimination that non-returners and the fruit of non-returning are established; through nondiscrimination that arhats and the fruit of arhatship are established; through nondiscrimination that pratyekabuddhas and pratyekabuddha enlightenment are established; through nondiscrimination that great bodhisattvas and the practices of great bodhisattvas are established; and through nondiscrimination that Tathagatas, Arhats, Perfectly Enlightened Ones and unsurpassed, perfect enlightenment are established.

Shariputra! Because of nondiscrimination and the eradication of discrimination, the Tathagatas, Arhats, Perfectly Enlightened Ones of the past were able to establish the various distinctions. Likewise, because of nondiscrimination and the eradication of discrimination, the Tathagatas, Arhats, Perfectly Enlightened Ones of the future will be able to establish the various distinctions. Because of nondiscrimination and the eradication of discrimination, all the Tathagatas, Arhats, Perfectly Enlightened Ones and the Buddhas of the worlds throughout the ten directions who presently manifest and teach the Dharma are able to establish the various distinctions.

Shariputra! For this reason, you should know that all dharmas are without discrimination. Because they are without discrimination, suchness, the dharma dhatu, and, speaking more extensively, through to the inconceivable realm, are all definitive standards.

Shariputra! Great bodhisattvas should practice profound prajnaparamita that is without discrimination in this way. Any great bodhisattva capable of practicing profound prajnaparamita that is without discrimination immediately realizes the wondrous, unsurpassed, perfect enlightenment that is without discrimination, awakens to the nondiscriminating nature of all dharmas, and benefits sentient beings until the end of future time.

LXIV. CHAPTER ON THE STABLE AND THE UNSTABLE

01

At that time, Shariputra asked Subhuti:

– When great bodhisattvas cultivate prajnaparamita, do they practice what is stable or what is unstable?

Subhuti replied:

– Great bodhisattvas who cultivate prajnaparamita practice what is not solid and do not practice what is solid. Why is this? Shariputra! Because prajnaparamita, up to and including the perfection of giving, is not a solid dharma; inner emptiness, up to and including the emptiness of the absence of self-nature, is not a solid dharma; suchness, up to and including the realm of the inconceivable, is not a solid dharma; the noble truths of suffering, its origin, its cessation, and the path are not solid dharmas; the four foundations of mindfulness, up to and including the Noble Eightfold Path, are not solid dharmas; the four dhyanas, the four immeasurables, and the four formless absorptions are not solid dharmas; the eight liberations, up to and including the ten totalities, are not solid dharmas; the gateways to liberation of emptiness, signlessness, and wishlessness are not solid dharmas; the Ground of Great Joy, up to and including the Dharma-Cloud Ground, are not solid dharmas; all dharani gateways and samadhi gateways are not solid dharmas; the five kinds of eyes and the six superknowledges are not solid dharmas; the ten powers of the Tathagata, up to and including the eighteen unique qualities of a Buddha, are not solid dharmas; the dharma of never forgetting and the nature of perpetual equanimity are not solid dharmas; knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects are not solid dharmas; all practices of great bodhisattvas are not solid dharmas; the unsurpassed, perfect enlightenment of all Buddhas is not a solid dharma; and omniscient knowledge is also not a solid dharma. Why is this? Because when practicing profound prajnaparamita, a great bodhisattva does not perceive within profound prajnaparamita any lack of solidity that can be apprehended, much less any solidity that can be apprehended.

Thus, up to the time of practicing omniscient knowledge, within omniscient knowledge they do not even perceive any lack of solidity that can be apprehended, much less any solidity that can be apprehended.

At that time, innumerable devas of the desire realm and the form realm all thought: Good men and good women of the bodhisattva vehicle who are able to arouse the aspiration for unsurpassed, perfect enlightenment and practice in accordance with the principles taught by profound prajnaparamita, without realizing the equal nature of dharmas at the limit of reality and without abiding at the stages of shravakas or pratyekabuddhas—such good men and good women are truly rare, are able to do what is difficult to do, and are worthy of reverence.

At that time, knowing the thoughts of the devas, Subhuti said to them:

– That these good men and good women do not realize the equal nature of dharmas at the limit of reality and do not abide at the stages of shravakas or pratyekabuddhas is not especially rare, nor is it yet difficult to do. But if a great bodhisattva knows that all dharmas and all sentient beings are ungraspable, yet still arouses the aspiration for unsurpassed, perfect enlightenment, dons the armor of diligence, and vows to deliver immeasurable, boundless sentient beings and lead them into the realm of nirvana without remainder, then that great bodhisattva is truly rare and is able to do what is difficult to do.

Devas, you should know! Although such a great bodhisattva knows that sentient beings are all nonexistent, the bodhisattva still arouses the aspiration for unsurpassed, perfect enlightenment and dons the armor of diligence. In seeking to teach and transform the various kinds of sentient beings, the bodhisattva acts as though wishing to subdue empty space.

Why is this? Because empty space is separate, all sentient beings should also be known to be separate; because empty space is empty, all sentient beings should also be known to be empty; because empty space is not real and solid, sentient beings should also be known not to be real and solid; and because empty space is nonexistent, sentient beings should also be known to be nonexistent. Therefore, this great bodhisattva is truly rare and is able to do what is difficult to do.

Devas, you should know! This great bodhisattva dons the armor of great compassion in order to subdue all sentient beings, yet all sentient beings are nonexistent. This is like a person who dons armor to do battle with empty space.

Devas, you should know! In order to benefit and bring happiness to all sentient beings, this great bodhisattva dons the armor of great compassion, yet both sentient beings and the armor of great compassion are ungraspable. Why is this? Because sentient beings are separate, the armor of great compassion should also be known to be separate; because sentient beings are empty, the armor of great compassion should also be known to be empty; because sentient beings are not real and solid, the armor of great compassion should also be known not to be real and solid; and because sentient beings are nonexistent, the armor of great compassion should also be known to be nonexistent.

Devas, you should know! The teaching, transforming, benefiting, and bringing of happiness to sentient beings undertaken by this great bodhisattva are also ungraspable. Why is this? Because sentient beings are separate, empty, not real and solid, and nonexistent, the acts of teaching, transforming, benefiting, and bringing happiness should also be known to be separate, empty, not real and solid, and nonexistent.

Devas, you should know! This great bodhisattva is also nonexistent. Why is this? Because sentient beings are separate, empty, not real and solid, and nonexistent, the bodhisattva should also be known to be separate, empty, not real and solid, and nonexistent.

Devas, you should know! If a great bodhisattva hears such matters and is neither frightened nor terrified, does not tremble, grieve, regret, or become bewildered, and does not retreat, you should know that this is a great bodhisattva practicing profound prajnaparamita. Why is this?

Because the separation of form is precisely the separation of sentient beings; the separation of feeling, perception, volitional formations, and consciousness is precisely the separation of sentient beings; the separation of the eye ayatana, up to and including the mind ayatana, is precisely the separation of sentient beings; the separation of the form ayatana, up to and including the dharma ayatana, is precisely the separation of sentient beings; the separation of the eye dhatu, up to and including the mind dhatu, is precisely the separation of sentient beings; the separation of the form dhatu, up to and including the dharma dhatu, is precisely the separation of sentient beings;

the separation of the eye-consciousness dhatu, up to and including the mind-consciousness dhatu, is precisely the separation of sentient beings; the separation of eye-contact, up to and including mind-contact, is precisely the separation of sentient beings; the separation of feelings arising with eye-contact as condition, up to and including feelings arising with mind-contact as condition, is precisely the separation of sentient beings; the separation of the earth dhatu, up to and including the consciousness dhatu, is precisely the separation of sentient beings; the separation of causal conditions, up to and including dominant conditions, is precisely the separation of sentient beings;

the separation of ignorance, up to and including aging and death, is precisely the separation of sentient beings; the separation of the perfection of giving, up to and including prajnaparamita, is precisely the separation of sentient beings; the separation of inner emptiness, up to and including the emptiness of the absence of self-nature, is precisely the separation of sentient beings; the separation of suchness, up to and including the realm of the inconceivable, is precisely the separation of sentient beings; the separation of the noble truths of suffering, its origin, its cessation, and the path is precisely the separation of sentient beings;

the separation of the four foundations of mindfulness, up to and including the Noble Eightfold Path, is precisely the separation of sentient beings; the separation of the four dhyanas, the four immeasurables, and the four formless absorptions is precisely the separation of sentient beings; the separation of the eight liberations, up to and including the ten totalities, is precisely the separation of sentient beings; the separation of the gateways to liberation of emptiness, signlessness, and wishlessness is precisely the separation of sentient beings; the separation of the Ground of Pure Contemplation, up to and including the Tathagata Ground, is precisely the separation of sentient beings;

the separation of the Ground of Great Joy, up to and including the Dharma-Cloud Ground, is precisely the separation of sentient beings; the separation of all dharani gateways and samadhi gateways is precisely the separation of sentient beings; the separation of the five kinds of eyes and the six superknowledges is precisely the separation of sentient beings; the separation of the ten powers of the Tathagata, up to and including the eighteen unique qualities of a Buddha, is precisely the separation of sentient beings; the separation of the thirty-two major marks and the eighty minor characteristics is precisely the separation of sentient beings; the separation of the dharma of never forgetting and the nature of perpetual equanimity is precisely the separation of sentient beings;

the separation of knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects is precisely the separation of sentient beings; the separation of the fruit of stream-entry, up to and including pratyekabuddha enlightenment, is precisely the separation of sentient beings; the separation of all practices of great bodhisattvas is precisely the separation of sentient beings; the separation of the unsurpassed, perfect enlightenment of all Buddhas is precisely the separation of sentient beings; and the separation of omniscient knowledge is precisely the separation of sentient beings.

Fascicle 456

END