大般若波羅蜜多經

02

Ānanda, you should know! Any good man or good woman who delights in hearing such profound teachings on prajnaparamita and, having heard them, accepts and upholds them, reads and recites them until thoroughly proficient, diligently cultivates and studies them, reflects upon them correctly, and expounds, reveals, instructs, and transmits them to good men and good women belonging to the bodhisattva vehicle—know that such a person has attended upon Buddhas in the past. Anyone who hears this profound prajnaparamita taught and, having heard it, accepts and upholds it, reads and recites it until thoroughly proficient, diligently cultivates and studies it, and reflects upon it correctly has likewise expounded, revealed, instructed, and transmitted it to others in the past.

Ānanda, you should know! These good men and good women planted roots of virtue in innumerable Buddha-fields in the past; therefore, in this life they are able to accomplish this. These good men and good women then think: “Formerly, I did not hear this profound prajnaparamita merely by following śrāvakas or pratyekabuddhas; rather, I followed only the Tathagata, the Arhat, the Perfectly Enlightened One, to hear such profound teachings on prajnaparamita.

Formerly, I did not plant roots of virtue in relation to śrāvakas or pratyekabuddhas; rather, I planted roots of virtue only in relation to the Tathagata, the Arhat, the Perfectly Enlightened One. Through these causes and conditions, today I am able to hear this profound prajnaparamita, delight in it, accept and uphold it, read and recite it until thoroughly proficient, diligently cultivate and study it, reflect upon it correctly, and extensively teach it to others without weariness or aversion.”

Ānanda, you should know! Any good man or good woman who delights in hearing profound prajnaparamita and, having heard it, accepts and upholds it, reads and recites it until thoroughly proficient, diligently cultivates and studies it, and reflects upon it correctly, and who can thoroughly comprehend its meaning, words, teachings, intent, and discipline—such good men and good women are presently beholding all Tathagatas, Arhats, Perfectly Enlightened Ones.

Ānanda, you should know! Any good man or good woman who, upon hearing the profound meaning of prajnaparamita taught, gives rise to pure faith and understanding, neither disparages it nor obstructs or undermines it—these good men and good women have made offerings to immeasurable Buddhas, formed vast vows, planted roots of virtue in the presence of those Buddhas, and have also been protected and sustained by immeasurable genuine spiritual friends.

Ānanda, you should know! Any good man or good woman who can plant roots of virtue in the supreme field of merit of the Tathagata, the Arhat, the Perfectly Enlightened One, will certainly attain either the fruit of a śrāvaka, the fruit of a pratyekabuddha, or the fruit of a Tathagata. Yet those who wish to realize unsurpassed, complete enlightenment must thoroughly comprehend the profound meaning of prajnaparamita; cultivate the perfection of generosity through the perfection of wisdom; abide in inner emptiness through the emptiness of the nonexistence of self-nature; abide in suchness through the inconceivable realm; abide in the noble truths of suffering, its origin, its cessation, and the path; cultivate the four establishments of mindfulness through the Noble Eightfold Path;

cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments; cultivate the eight liberations through the ten spheres of totality; cultivate the liberation gateways of emptiness, signlessness, and wishlessness; cultivate the Ground of Supreme Joy through the Ground of the Dharma Cloud; cultivate the dharani gateways and samadhi gateways; cultivate the five kinds of eyes and the six superknowledges; cultivate the Tathagata’s ten powers through the eighteen unique qualities of a Buddha; cultivate the Dharma of never forgetting and the disposition of constant equanimity; and cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, bringing them to perfection.

Ānanda, you should know! Great bodhisattvas who thoroughly comprehend the profound meaning of prajnaparamita and cultivate generosity, pure discipline, patient acceptance, diligence, meditative concentration, and the perfection of wisdom, bringing them to perfection, and likewise cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, bringing them to perfection—it is impossible for such great bodhisattvas to remain at the stage of a śrāvaka or pratyekabuddha and fail to realize unsurpassed, complete enlightenment.

Therefore, great bodhisattvas who wish to realize unsurpassed, complete enlightenment must thoroughly comprehend the profound meaning of prajnaparamita; cultivate generosity, pure discipline, patient acceptance, diligence, meditative concentration, and the perfection of wisdom, bringing them to perfection; and likewise cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, bringing them to perfection.

Therefore, Ānanda, I entrust prajnaparamita to you. You should accept and uphold it, read and recite it until thoroughly and accurately proficient, and never allow it to be forgotten.

Ānanda, you should know! Apart from this profound scripture of prajnaparamita, if someone accepts and upholds the other scriptures I have taught but then forgets them, that person’s offense is still slight. Yet if someone fails to uphold this scripture of prajnaparamita completely, even to the point of forgetting a single sentence, that person’s offense is extremely grave.

Ānanda, you should know! Anyone who can accept and uphold even a single sentence of this profound scripture of prajnaparamita without forgetting it acquires immeasurable merit. Conversely, anyone who fails to uphold this profound scripture of prajnaparamita completely, even to the point of forgetting a single sentence, incurs an offense as grave as the merit previously described is great. Therefore, Ānanda, I earnestly entrust this profound scripture of prajnaparamita to you. You must accept and uphold it, read and recite it until thoroughly and accurately proficient, reflect upon it correctly, and extensively teach it to others. You must analyze and reveal it so that those who hear it may completely understand its meaning and may then explain it correctly to others.

Ānanda, you should know! Any good man or good woman who accepts and upholds this profound scripture of prajnaparamita, reads and recites it until completely proficient, reflects upon it correctly, and extensively teaches it to others thereby accepts, upholds, and preserves the unsurpassed, complete enlightenment realized by all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, present, and future.

Ānanda, you should know! Any good man or good woman who gives rise to a pure mind, comes into my presence, and wishes tirelessly to offer, honor, revere, and praise me with all kinds of exquisite garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, canopies adorned with precious jewels, music, and bright lamps must wholeheartedly listen to this profound scripture of prajnaparamita, accept and uphold it, read and recite it until completely proficient, reflect upon it correctly, and extensively teach it to others.

Alternatively, that person may copy it out, adorn it with precious jewels, and constantly offer, honor, revere, and praise it without negligence, using all kinds of exquisite garlands, fragrant ointments, powdered incense, garments, jeweled necklaces, banners, canopies adorned with precious jewels, music, and bright lamps.

Ānanda, you should know! Any good man or good woman who offers to, honors, reveres, and praises profound prajnaparamita thereby offers to, honors, reveres, and praises me. Such a person also offers to, honors, reveres, and praises all Tathagatas, Arhats, Perfectly Enlightened Ones who are presently teaching the Dharma throughout the worlds of the ten directions, and likewise offers to, honors, reveres, and praises all Buddhas of the past and future.

Ānanda, you should know! Any good man or good woman who, upon hearing this profound prajnaparamita taught, gives rise to pure faith and reverently honors and esteems it thereby, with pure faith, reverently honors and esteems the unsurpassed, complete enlightenment realized by all Tathagatas, Arhats, Perfectly Enlightened Ones of the past, future, and present.

Ānanda! Those who reverently honor, esteem, and have faith in me should, with utmost sincerity and earnestness, reverently honor, esteem, and have faith in prajnaparamita, and should not forget even a single sentence of it.

Ānanda! Although there are immeasurable reasons for entrusting this profound prajnaparamita to you, I shall state them only in brief. Just as I am your great teacher, you should know that profound prajnaparamita is also your great teacher. If you and the devas and humans reverently honor and esteem me, you should likewise reverently honor and esteem profound prajnaparamita.

Therefore, Ānanda! Through innumerable skillful means, I entrust this scripture of profound prajnaparamita to you. You must accept and uphold it and never allow it to be forgotten. Now, before the devas, humans, asuras, and the innumerable members of this great assembly, I entrust this profound prajnaparamita to you.

Ānanda! I now tell you truthfully: Sentient beings of pure faith who wish not to forsake the Buddha, not to forsake the Dharma, not to forsake the Sangha, and also not to forsake the unsurpassed, complete enlightenment realized by the Buddhas of the past, future, and present must not forsake profound prajnaparamita. This is precisely the Dharma that we Buddhas teach and transmit to our disciples.

Ānanda, you should know! Any good man or good woman who delights in listening to profound prajnaparamita, accepts and upholds it, reads and recites it, completely comprehends it, reflects upon it in accordance with reason, extensively teaches it to others through immeasurable Dharma approaches, analyzes and reveals it, instructs and establishes others in it so that they clearly understand and diligently cultivate and study it—such a good man or good woman will swiftly realize unsurpassed, complete enlightenment and soon perfect the knowledge of all modes. Why is this? Ānanda! The unsurpassed, complete enlightenment realized by all Tathagatas, Arhats, Perfectly Enlightened Ones is accomplished in reliance upon this profound prajnaparamita.

Ānanda, you should know! The Buddhas of the past, future, and present all rely upon this profound prajnaparamita to accomplish unsurpassed, complete enlightenment. Therefore, Ānanda, any great bodhisattva who wishes to realize unsurpassed, complete enlightenment must diligently cultivate and study this profound prajnaparamita. Why is this?

Ānanda! Profound prajnaparamita is the mother of the great bodhisattvas, for it gives birth to the great bodhisattvas.

Ānanda, you should know! Any great bodhisattva who diligently cultivates and studies the paramitas of generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita will swiftly realize unsurpassed, complete enlightenment. Therefore, Ānanda! I entrust the six paramitas to you. You must properly accept and uphold them and never allow them to be forgotten. Why is this? These six paramitas are the inexhaustible treasury of Dharma of the Tathagatas, Arhats, Perfectly Enlightened Ones; all Buddha-Dharmas arise from it.

Ānanda, you should know! The essential Dharma taught by the Buddhas of the present, past, and future all flows forth from the inexhaustible treasury of Dharma that is the six paramitas.

Ānanda, you should know! The Buddhas of the past, present, and future all rely upon the inexhaustible treasury of Dharma—that is, the six paramitas—to realize unsurpassed, complete enlightenment.

Ānanda, you should know! The Buddhas and their assemblies of śrāvakas of the present, past, and future all rely upon the inexhaustible treasury of Dharma that is the six paramitas, diligently cultivating and studying them, before passing into the wondrous nirvana without remainder.

Furthermore, Ānanda! Suppose you were to teach the Dharma of the śrāvakas to beings belonging to the śrāvaka vehicle, and through this Dharma all sentient beings throughout the three-thousandfold great-thousand world were to attain arhatship. Even then, you would not yet have done for me what disciples of the Buddha ought to do. But if you can teach even a single sentence of Dharma corresponding to prajnaparamita to beings belonging to the bodhisattva vehicle, then you will truly have done for me what disciples of the Buddha ought to do. I rejoice in this far more than in your guiding all sentient beings throughout the three-thousandfold great-thousand world so that they all attain arhatship.

Furthermore, Ānanda! Suppose that, through the instruction of others, all sentient beings throughout the three-thousandfold great-thousand world simultaneously obtained human bodies and all attained arhatship. In your opinion, would the total merit acquired by all those arhats through generosity, moral discipline, and cultivation be great?

Ānanda replied:

– It would be exceedingly great, Blessed One. Such meritorious karma would be immeasurable and incalculable.

The Buddha said to Ānanda:

– If any śrāvaka disciple could teach a great bodhisattva the Dharma corresponding to profound prajnaparamita for one day and one night, the measure of merit gained would be vastly greater than the former merit.

Ānanda, you should know! It need not be for one day and one night, but only for one day; it need not even be for one day, but only for half a day; it need not even be for half a day, but only for one hour; it need not even be for one hour, but only for the duration of a meal; it need not even be for the duration of a meal, but only for a brief while; it need not even be for a brief while, but only for an instant; it need not even be for an instant, but only for the blink of an eye. Any śrāvaka who can teach the Dharma corresponding to prajnaparamita to great bodhisattvas will gain a measure of merit vastly greater than the former merit. Why is this? The merit gained by this śrāvaka far surpasses the merit of all śrāvakas and pratyekabuddhas.

Furthermore, Ānanda! If a great bodhisattva were to teach the Dharma of the śrāvakas to beings belonging to the śrāvaka vehicle, and if, through this Dharma, all sentient beings throughout the three-thousandfold great-thousand world were to attain arhatship and become endowed with every kind of excellent quality, then, in your opinion, would that great bodhisattva gain much merit through these causes and conditions?

Ānanda replied:

– It would be exceedingly great, Blessed One. The merit gained by this great bodhisattva would be immeasurable and boundless.

The Buddha said to Ānanda:

– Any great bodhisattva who, throughout one day and one night, teaches the Dharma corresponding to profound prajnaparamita to good men and good women belonging to the śrāvaka vehicle, the pratyekabuddha vehicle, or the unsurpassed vehicle will gain a measure of merit vastly greater than the merit previously described.

Khanh Hy, you should know! It is not necessary to speak of a day and a night; if this great bodhisattva, for just one day—not even one day, but only half a day; not even half a day, but only one hour; not even one hour, but only the duration of a meal; not even the duration of a meal, but only a brief while; not even a brief while, but only an instant; not even an instant, but only the time of a blink—can expound the Dharma corresponding to profound prajnaparamita for good men and good women belonging to the three vehicles, the merit thereby obtained surpasses the former merit by an immeasurable and incalculable amount.

Why? Because the gift of Dharma corresponding to prajnaparamita far surpasses all gifts of Dharma corresponding to the practices of the sravakas and pratyekabuddhas and all the merits of the two vehicles. Why?

Because this great bodhisattva personally seeks unsurpassed, complete, perfect enlightenment and also uses the Dharma corresponding to the Great Vehicle to reveal, instruct, and encourage sentient beings, helping them become irreversible from unsurpassed, complete, perfect enlightenment.

Khanh Hy, you should know! This great bodhisattva personally cultivates the paramita of generosity through the paramita of wisdom and also teaches others to cultivate the paramita of generosity through the paramita of wisdom; personally cultivates the four foundations of mindfulness through the Noble Eightfold Path and also teaches others to cultivate the four foundations of mindfulness through the Noble Eightfold Path; personally abides in inner emptiness through the emptiness of the absence of intrinsic nature and also teaches others to abide in inner emptiness through the emptiness of the absence of intrinsic nature; personally abides in suchness through the inconceivable realm and also teaches others to abide in suchness through the inconceivable realm;

personally abides in the Noble Truths of suffering, its origin, its cessation, and the path and also teaches others to abide in the Noble Truths of suffering, its origin, its cessation, and the path; personally cultivates the four dhyanas, the four immeasurables, and the four formless concentrations and also teaches others to cultivate the four dhyanas, the four immeasurables, and the four formless concentrations; personally cultivates the eight liberations through the ten totalities and also teaches others to cultivate the eight liberations through the ten totalities; personally cultivates the gateways to liberation of emptiness, signlessness, and wishlessness and also teaches others to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness;

personally cultivates the grounds of enlightenment and also teaches others to cultivate the grounds of enlightenment; personally cultivates all dharani gateways and samadhi gateways and also teaches others to cultivate all dharani gateways and samadhi gateways; personally cultivates the five kinds of eyes and the six superknowledges and also teaches others to cultivate the five kinds of eyes and the six superknowledges; personally cultivates the ten powers of the Tathagata through the eighteen exclusive qualities of a Buddha and also teaches others to cultivate the ten powers of the Tathagata through the eighteen exclusive qualities of a Buddha;

personally cultivates the thirty-two marks and eighty excellent characteristics of a Great Being and also teaches others to cultivate the thirty-two marks and eighty excellent characteristics of a Great Being; personally cultivates the Dharma of never losing mindfulness and the nature of perpetual equanimity and also teaches others to cultivate the Dharma of never losing mindfulness and the nature of perpetual equanimity; personally cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects and also teaches others to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

personally cultivates all the practices of great bodhisattvas and also teaches others to cultivate all the practices of great bodhisattvas; personally cultivates the unsurpassed, complete, perfect enlightenment of all Buddhas and also teaches others to cultivate the unsurpassed, complete, perfect enlightenment of all Buddhas; personally cultivates the knowledge of all-knowing wisdom and also teaches others to cultivate the knowledge of all-knowing wisdom.

Through these causes and conditions, that person's roots of virtue increase, and it is impossible for that person to regress from unsurpassed, complete, perfect enlightenment.

At that time, surrounded by the fourfold assembly, the Tathagata praised prajnaparamita and entrusted it to Khanh Hy. After the Venerable Khanh Hy had accepted and retained it, the Tathagata, before the entire great assembly of devas, nagas, yaksas, humans, nonhumans, and others, manifested his supernormal power, enabling them all to see, in that adorned land, sravakas and bodhisattvas surrounding the Tathagata Aksobhya and listening to him expound the wondrous Dharma.

The Sangha of sravakas in that land consisted entirely of arhats whose outflows had been exhausted and who were free of afflictions. They had attained true mastery and complete liberation of mind. Like well-trained thoroughbred horses or great nagas, they had done what had to be done and completed what had to be completed.

They had laid down their burdens, attained their own benefit, utterly ended all fetters, and become liberated through right knowledge. Their minds had attained mastery, and they had reached the ultimate, foremost state. The Sangha of bodhisattvas in that land all possessed penetrating vision, had attained dharanis, and had merit, wisdom, and unobstructed eloquence as vast as the great ocean.

The Blessed One then withdrew his supernormal power, causing the entire assembly of devas, nagas, yaksas, humans, nonhumans, and others no longer to see the Tathagata Aksobhya, the sravakas, bodhisattvas, and other great assemblies in that adorned Buddha-land. This was because that Buddha's assembly and adorned land were not objects of the faculty of sight in this realm. Why?

Because the Buddha had withdrawn his supernormal power, there were no longer conditions for seeing that distant scene.

At that time, the Buddha said to the Venerable Khanh Hy:

– Do you still see the land and assembly of the Tathagata Aksobhya, the Arhat, the Completely and Perfectly Enlightened One?

Khanh Hy replied:

– I no longer see them, because they are not objects of this faculty of sight.

The Buddha said to Khanh Hy:

– Just as that Tathagata's land and assembly are not a realm that the faculty of sight in this world can perceive, you should know that all dharmas are likewise: they are not a realm that the faculty of sight can perceive. A dharma cannot practice a dharma; a dharma does not see a dharma; a dharma does not know a dharma; a dharma cannot realize a dharma.

Khanh Hy, you should know! The nature of all dharmas cannot be practiced, seen, known, or realized; it is unmoving and inactive. Why? Because all dharmas are like empty space and perform no function; both the apprehender and the object apprehended are by nature remote and detached. Because all dharmas are inconceivable, both that which conceives and that which is conceived are by nature remote and detached. Because all dharmas are like illusions, they have only provisional existence through the convergence of causes and conditions. Because all dharmas have neither agent nor recipient, they falsely appear as though they existed but have no true reality.

Khanh Hy, you should know! Any great bodhisattva who can practice in this way, see in this way, know in this way, and realize in this way practices prajnaparamita and does not cling to the characteristics of these dharmas.

Khanh Hy, you should know! Any great bodhisattva who trains in this way trains in prajnaparamita. Khanh Hy, you should know!

Any great bodhisattva who wishes to realize all the paramitas and quickly perfect them must train in prajnaparamita. Why? Because among all fields of training, this training is foremost, excellent, venerable, exalted, wondrous, exceedingly wondrous, supreme, unsurpassed, unequaled, and equal to the unequaled.

It brings benefit and happiness to all sentient beings; serves as a reliance for all sentient beings who have no reliance; serves as a refuge for all sentient beings who have no refuge; serves as a destination for those who have nowhere to go; serves as a home for those without a home; and serves as a rescue for those who have no one to rescue them. All Buddhas, the Blessed Ones, reveal and praise the cultivation and study of prajnaparamita.

Ānanda, you should know that if the great bodhisattvas and the Tathagatas, Arhats, Perfectly Enlightened Ones abide in this training, they can use a finger of the right hand or a toe of the right foot to lift up the three-thousand-great-thousand world system and place it in another direction, or return it to its original place, while the sentient beings within it remain unaware, unharmed, and unshaken. Why is this? Because the majestic power and merit of profound prajnaparamita are inconceivable. Ānanda, you should know that all Buddhas and assemblies of great bodhisattvas of the past, present, and future, by training in prajnaparamita, have all attained unobstructed understanding.

Therefore, Ānanda, among all the trainings I teach, I declare this training in profound prajnaparamita to be the foremost, the most excellent, the most honored, the most exalted, the sublime, the wondrous, the supreme, the unsurpassed, the unequaled, and the equal of the unequaled.

Ānanda, you should know that sentient beings who wish to apprehend the measure and limits of profound prajnaparamita are like foolish people who wish to apprehend the measure and limits of space. Why is this? Because the merits of profound prajnaparamita are immeasurable and boundless.

Ānanda, you should know that I certainly do not say that the excellent merits of prajnaparamita, such as its terms and so forth, have any measure or limit. Why is this? Because all terms, phrases, and written characters are measurable dharmas, whereas the excellent merits of profound prajnaparamita are not measurable dharmas. Terms, phrases, and written characters cannot measure the excellent merits of prajnaparamita, nor are the excellent merits of prajnaparamita something that can be measured by those dharmas.

At that time, Ānanda addressed the Buddha:

“Blessed One! Why is profound prajnaparamita said to be immeasurable?”

The Buddha told Ānanda:

“Because the nature of profound prajnaparamita is inexhaustible, I say that it is immeasurable. Because its nature is free from all things, I say that it is immeasurable. Because its nature is quiescent, I say that it is immeasurable. Because it accords with the limit of reality, it is said to be immeasurable. Because it is like space, it is said to be immeasurable.

“Ānanda, you should know that all Buddhas, Blessed Ones of the past, future, and present, train in prajnaparamita to complete perfection, attain unsurpassed, complete and perfect enlightenment, and explain, reveal, and teach it to sentient beings, yet this profound prajnaparamita remains forever inexhaustible. Why is this? Because profound prajnaparamita, like space, is inexhaustible.

Sentient beings who wish to know profound prajnaparamita completely are thereby wishing to know completely the limits of space. Ānanda, you should know that the perfection of generosity through the perfection of wisdom have not been exhausted, are not being exhausted, and will not be exhausted; inner emptiness through the emptiness of the absence of self-nature have not been exhausted, are not being exhausted, and will not be exhausted; suchness through the inconceivable realm have not been exhausted, are not being exhausted, and will not be exhausted; the noble truths of suffering, its origin, its cessation, and the path have not been exhausted, are not being exhausted, and will not be exhausted;

the four foundations of mindfulness through the Noble Eightfold Path have not been exhausted, are not being exhausted, and will not be exhausted; the four dhyanas, the four immeasurables, and the four formless concentrations have not been exhausted, are not being exhausted, and will not be exhausted; the eight liberations through the ten totalities have not been exhausted, are not being exhausted, and will not be exhausted; the liberation gateways of emptiness, signlessness, and wishlessness have not been exhausted, are not being exhausted, and will not be exhausted; the Ground of Great Joy through the Dharma Cloud Ground have not been exhausted, are not being exhausted, and will not be exhausted;

all dharani gateways and samadhi gateways have not been exhausted, are not being exhausted, and will not be exhausted; the five kinds of eyes and the six superknowledges have not been exhausted, are not being exhausted, and will not be exhausted; the ten powers of the Tathagata through the eighteen unique qualities of a Buddha have not been exhausted, are not being exhausted, and will not be exhausted; the thirty-two marks of a Great Being and the eighty excellent characteristics have not been exhausted, are not being exhausted, and will not be exhausted; the Dharma of never forgetting and the nature of constant equanimity have not been exhausted, are not being exhausted, and will not be exhausted;

the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects have not been exhausted, are not being exhausted, and will not be exhausted; all practices of the great bodhisattvas have not been exhausted, are not being exhausted, and will not be exhausted; the unsurpassed, complete and perfect enlightenment of the Buddhas has not been exhausted, is not being exhausted, and will not be exhausted; omniscient wisdom has not been exhausted, is not being exhausted, and will not be exhausted.

Why is this? Because these dharmas neither arise nor cease, neither remain nor change; how, then, could they be produced or exhausted?”

At that time, the Blessed One manifested a long, broad tongue that covered his entire face. He then withdrew his tongue and said to Ānanda:

“Would a person possessing such a tongue speak falsehood?”

Ānanda replied:

“No, Blessed One.”

The Buddha told Ānanda:

“From this time onward, you must extensively expound this profound prajnaparamita to the fourfold assembly, analyzing, revealing, explaining, and establishing it so that they may easily understand.

“Ānanda, you should know that this scripture of profound prajnaparamita extensively teaches all dharmas conducive to enlightenment and all characteristics of dharmas. Therefore, all sentient beings who seek the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle should rely upon the gateway of profound prajnaparamita that has been taught and constantly train in it with diligence, without becoming weary or fatigued. Those who constantly and diligently train in this way will swiftly attain the Dharma they seek.

“Furthermore, Ānanda, profound prajnaparamita is the Dharma through which one can penetrate the characteristics of all dharmas, penetrate all written characters, and penetrate the dharani gateways. Great bodhisattvas should constantly and diligently train in this dharani gateway. If great bodhisattvas uphold this dharani gateway, they will swiftly attain all eloquence and unobstructed understanding.

“Ānanda, you should know that this scripture of profound prajnaparamita is precisely the inexhaustible treasury of Dharma of all Buddhas, Blessed Ones of the past, future, and present. Therefore, I must clearly instruct you: those who uphold, read, and recite this profound prajnaparamita, completely master it, and contemplate it in accordance with reason thereby uphold the unsurpassed, complete and perfect enlightenment of all Buddhas of the past, future, and present.

“Ānanda, you should know that I declare this profound prajnaparamita to be the firm feet with which one can walk the path to enlightenment, and also the great dharani of the unsurpassed Buddhadharma. If you can uphold this dharani of profound prajnaparamita, you thereby preserve all Buddhadharmas so that they are not forgotten and bring great benefit to sentient beings throughout all future ages.

LXVI. THE CHAPTER ON INEXHAUSTIBILITY

At that time, the Venerable Subhūti thought:

“Prajnaparamita is exceedingly profound. The unsurpassed, complete and perfect enlightenment of the Buddhas is also exceedingly profound. I shall ask the Buddha about these two profound meanings.” Having reflected in this way, he then addressed the Buddha:

Blessed One! The profound prajnaparamita is precisely the Buddhas’ attainment of unsurpassed, complete enlightenment. The Buddhas’ attainment of unsurpassed, complete enlightenment is precisely the profound prajnaparamita. Thus, both prajnaparamita and the Buddhas’ attainment of unsurpassed, complete enlightenment are exceedingly profound and inexhaustible. Why are these two dharmas said to be inexhaustible?

The Buddha told Subhuti:

– The profound prajnaparamita and the Buddhas’ attainment of unsurpassed, complete enlightenment are both inexhaustible like space; therefore, they are said to be inexhaustible.

The Venerable Subhuti again addressed the Buddha:

– How should great bodhisattvas give rise to prajnaparamita?

The Buddha taught:

– Great bodhisattvas should contemplate form as inexhaustible in order to give rise to prajnaparamita; they should contemplate feeling, perception, formations, and consciousness as inexhaustible in order to give rise to prajnaparamita; they should contemplate the eye ayatana through the mind ayatana as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the form ayatana through the dharma ayatana as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the eye dhatu through the mind dhatu as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the form dhatu through the dharma dhatu as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the eye-consciousness dhatu through the mind-consciousness dhatu as all inexhaustible in order to give rise to prajnaparamita; they should contemplate eye-contact through mind-contact as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the feelings arising in dependence upon eye-contact through the feelings arising in dependence upon mind-contact as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the earth dhatu through the consciousness dhatu as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the causal condition through the dominant condition as all inexhaustible in order to give rise to prajnaparamita; they should contemplate ignorance through aging and death as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the perfection of generosity through prajnaparamita as all inexhaustible in order to give rise to prajnaparamita; they should contemplate inner emptiness through the emptiness of the self-nature of nonexistence as all inexhaustible in order to give rise to prajnaparamita; they should contemplate suchness through the inconceivable realm as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the Noble Truths of suffering, its origin, its cessation, and the path as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the four foundations of mindfulness through the Noble Eightfold Path as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the four dhyanas, the four immeasurables, and the four formless absorptions as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the eight liberations through the ten spheres of totality as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the liberation gateways of emptiness, signlessness, and wishlessness as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the Stage of Pure Contemplation through the Stage of the Tathagata as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the Stage of Utmost Joy through the Stage of the Dharma Cloud as all inexhaustible in order to give rise to prajnaparamita; they should contemplate all dharani gateways and samadhi gateways as inexhaustible in order to give rise to prajnaparamita; they should contemplate the five kinds of eyes and the six superknowledges as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the thirty-two marks of a Great Being and the eighty minor characteristics as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the Dharma of never forgetting and the nature of perpetual equanimity as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as all inexhaustible in order to give rise to prajnaparamita; they should contemplate the fruit of stream-entry through the enlightenment of a pratyekabuddha as all inexhaustible in order to give rise to prajnaparamita; they should contemplate all practices of great bodhisattvas as inexhaustible in order to give rise to prajnaparamita; they should contemplate the Buddhas’ attainment of unsurpassed, complete enlightenment as inexhaustible in order to give rise to prajnaparamita; they should contemplate the knowledge of all-knowing wisdom as also inexhaustible in order to give rise to prajnaparamita.

Furthermore, Subhuti! Great bodhisattvas should contemplate form as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate feeling, perception, formations, and consciousness as inexhaustible like space in order to give rise to prajnaparamita; and in this way, up to contemplating the knowledge of all-knowing wisdom as inexhaustible like space in order to give rise to prajnaparamita.

Furthermore, Subhuti! Great bodhisattvas should contemplate formations conditioned by ignorance as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate consciousness conditioned by formations as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate name-and-form conditioned by consciousness as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate the six ayatanas conditioned by name-and-form as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate contact conditioned by the six ayatanas as inexhaustible like space in order to give rise to prajnaparamita;

they should contemplate feeling conditioned by contact as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate craving conditioned by feeling as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate grasping conditioned by craving as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate becoming conditioned by grasping as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate birth conditioned by becoming as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate aging and death, sorrow, lamentation, pain, and anguish conditioned by birth as all inexhaustible like space in order to give rise to prajnaparamita.

Subhuti! Great bodhisattvas should give rise to prajnaparamita in this way. Subhuti! Great bodhisattvas who contemplate the twelve links of dependent origination in this way remain far removed from the two extremes, and other great bodhisattvas cannot possess such wondrous contemplation.

Subhuti! Seated upon the vajra seat beneath the Bodhi tree, great bodhisattvas contemplate the twelve links of dependent origination in accordance with reality as being, like space, incapable of coming to an end, and thereupon they are able to attain the knowledge of all-knowing wisdom.

Subhuti! Great bodhisattvas who, through practices inexhaustible like space, give rise to prajnaparamita and contemplate the twelve links of dependent origination in accordance with reality do not fall to the stages of the shravakas or pratyekabuddhas, and they swiftly attain unsurpassed, complete enlightenment.

Subhuti! Any sentient beings abiding in the Bodhisattva Vehicle who regress from unsurpassed, complete enlightenment do so entirely because they do not rely upon skillful attention to give rise to prajnaparamita. Because such persons do not clearly understand how great bodhisattvas should cultivate prajnaparamita, I can employ practices inexhaustible like space to enable them to give rise to prajnaparamita and to contemplate the twelve links of dependent origination in accordance with reality.

Subhuti! Any good men or good women who regress from unsurpassed, complete enlightenment do so entirely because they have abandoned the cultivation of the skillful means of prajnaparamita. Any great bodhisattvas who do not regress from unsurpassed, complete enlightenment remain non-regressing because they give rise to all the skillful means of prajnaparamita.

By relying upon skillful means in cultivating prajnaparamita, by employing conduct as inexhaustible as space to bring forth profound prajnaparamita, and by contemplating the twelve links of dependent origination in accordance with reality, this great bodhisattva can soon perfect profound prajnaparamita.

Subhuti! When great bodhisattvas contemplate dependently originated phenomena in this way, they do not perceive any phenomenon arising without a cause, nor do they perceive any phenomenon ceasing without a cause. They do not perceive any phenomenon whose nature and characteristics permanently abide, neither arising nor ceasing. They do not perceive any phenomenon possessing a self or a sentient being, and so forth, up to a knower or a seer. They do not perceive any phenomenon as permanent or impermanent, pleasant or painful, having a self or being without self, pure or impure, quiescent or not quiescent, free from attachment or not free from attachment.

Subhuti! Great bodhisattvas should contemplate dependently originated phenomena in this way while cultivating prajnaparamita.

Subhuti! Any great bodhisattva who contemplates dependently originated phenomena in accordance with reality while cultivating prajnaparamita does not perceive form as permanent or impermanent, pleasant or painful, having a self or being without self, pure or impure, quiescent or not quiescent, free from attachment or not free from attachment. Nor does that bodhisattva perceive feeling, perception, formations, or consciousness as permanent or impermanent, pleasant or painful, having a self or being without self, pure or impure, quiescent or not quiescent, free from attachment or not free from attachment.

Thus, up to and including the knowledge of all-knowledge, that bodhisattva likewise does not perceive it as permanent or impermanent, pleasant or painful, having a self or being without self, pure or impure, quiescent or not quiescent, free from attachment or not free from attachment.

Subhuti! When a great bodhisattva who cultivates prajnaparamita is cultivating prajnaparamita, that bodhisattva does not perceive any cultivation of prajnaparamita, nor does that bodhisattva perceive any phenomenon by which the cultivation of prajnaparamita could be perceived, nor does that bodhisattva perceive any such non-perception. Although cultivating the paramitas of meditative concentration, diligence, patience, pure discipline, and generosity, that bodhisattva does not perceive any cultivation of the paramitas of meditative concentration, diligence, patience, pure discipline, and generosity; nor does that bodhisattva perceive any phenomenon by which the cultivation of the paramitas of meditative concentration, diligence, patience, pure discipline, and generosity could be perceived;

nor does that bodhisattva perceive any such non-perception.

Thus, up to and including the cultivation of the knowledge of all-knowledge, although cultivating the knowledge of all-knowledge, that bodhisattva does not perceive any cultivation of the knowledge of all-knowledge; nor does that bodhisattva perceive any phenomenon by which the cultivation of the knowledge of all-knowledge could be perceived; nor does that bodhisattva perceive any such non-perception. Neither does that bodhisattva perceive any phenomenon by which the continuity of all habitual tendencies of the afflictions could be eliminated.

Subhuti! Great bodhisattvas cultivate prajnaparamita by taking the non-apprehension of all phenomena as skillful means.

Subhuti! When a great bodhisattva cultivates prajnaparamita by taking the non-apprehension of all phenomena as skillful means, Mara becomes deeply sorrowful, afflicted, resentful, and anguished, as though an arrow had pierced his heart. Just as a person whose parents have died suffers in body and mind, so too does Mara.

At that time, Subhuti asked:

“Blessed One! Is it only one Mara who, seeing great bodhisattvas cultivate prajnaparamita by taking the non-apprehension of all phenomena as skillful means, becomes deeply sorrowful, afflicted, resentful, and anguished, as though an arrow had pierced his heart, or do all the Maras throughout the great trichiliocosm likewise become so?”

The Buddha said to Subhuti:

“All the Maras throughout the great trichiliocosm likewise become so, and none of them can remain peacefully seated upon their own seats.

“Subhuti! Great bodhisattvas constantly abide in the profound and wondrous cultivation of prajnaparamita. With regard to any great bodhisattva who can abide in this way, worldly beings, devas, humans, and asuras cannot find any vulnerability in them, nor can they trouble, obstruct, or hinder them.

“Therefore, Subhuti, any great bodhisattva who wishes to attain unsurpassed, complete and perfect awakening must diligently abide in the profound and wondrous cultivation of prajnaparamita.

“Subhuti! Any great bodhisattva who can abide in the profound and wondrous cultivation of prajnaparamita can fully perfect the paramitas of generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita. Any great bodhisattva who can correctly cultivate the Dharma of profound prajnaparamita can thereby fully perfect all the paramitas.”

The Venerable Subhuti asked:

“Blessed One! How is it that a great bodhisattva who can correctly cultivate prajnaparamita can thereby fully perfect the paramitas of generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita?”

The Buddha said to Subhuti:

“Any great bodhisattva who correctly cultivates profound prajnaparamita, practices generosity with a mind corresponding to the knowledge of all-knowledge, then shares the merit of this generosity with all sentient beings and dedicates it to the knowledge of all-knowledge—such a great bodhisattva can correctly cultivate profound prajnaparamita and fully perfect the paramita of generosity.

“Any great bodhisattva who correctly cultivates prajnaparamita, practices pure discipline, patience, diligence, meditative concentration, and prajnaparamita with a mind corresponding to the knowledge of all-knowledge, then shares with all sentient beings the merit of maintaining pure discipline and cultivating patience, diligence, meditative concentration, and prajnaparamita, and together with them dedicates it to the knowledge of all-knowledge—such a great bodhisattva can cultivate profound prajnaparamita and fully perfect the paramitas of pure discipline, patience, diligence, meditative concentration, and prajnaparamita.

“Thus, Subhuti! Any great bodhisattva who can correctly cultivate profound prajnaparamita can thereby fully perfect the paramitas of generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita.”

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