大般若波羅蜜多經

04

Furthermore, Śāriputra, there are great bodhisattvas who, while practicing prajnaparamita, are able to bring forth the six perfections of supernormal knowledge.

Śāriputra, there are great bodhisattvas who possess the supernormal knowledge realized through the wisdom of miraculous powers and are able to perform all kinds of great miraculous transformations. That is, they can cause all things throughout great lands as numerous as the sands of the Ganges in the ten directions to quake; transform one into many and many into one; appear or disappear; and pass swiftly without obstruction.

They pass directly through mountains, walls, and cliffs as though traveling through empty space. They move through the air while sitting cross-legged as birds fly. They enter and emerge from the earth as though entering and emerging from water.

They walk upon water as though walking upon land. Their bodies emit smoke and flames like a fire blazing upon a high plain. Streams of water flow from their bodies like melting ice and snow.

Even the awesome power of the sun and moon deities can scarcely compare with theirs. With their hands they can obscure the light of the sun, and they can even freely transport themselves bodily as high as the Pure Abodes and beyond. Such transformations are immeasurable and boundless in number.

Śāriputra, although these great bodhisattvas are endowed with such functions of the wisdom of miraculous powers, they do not become conceited on account of them. They do not apprehend the nature of the supernormal knowledge realized through the wisdom of miraculous powers; they do not apprehend the act of realizing that supernormal knowledge; and they do not apprehend anyone who can attain it. With regard to both apprehending and not apprehending, there is likewise nothing to apprehend. Why is this? Śāriputra, it is because their intrinsic nature is empty, because their intrinsic nature is detached, and because their intrinsic nature has always been unobtainable.

Śāriputra, those great bodhisattvas do not bring forth such supernormal knowledge realized through the wisdom of miraculous powers out of a desire for pleasure, but solely for the attainment of the knowledge of all-knowledge.

Śāriputra, this is how great bodhisattvas, while practicing prajnaparamita, bring forth the perfection of the supernormal knowledge realized through the wisdom of miraculous powers.

Śāriputra, there are great bodhisattvas whose supernormal knowledge realized through the wisdom of the divine ear is pure, supreme, and surpasses that of humans. They are able to hear, just as they truly are, all the sounds made by sentient and insentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions. That is, they hear all the sounds of the hells; the sounds of animals; the sounds of hungry ghosts; the sounds of humans; the sounds of devas; the sounds of śrāvakas; the sounds of pratyekabuddhas; the sounds of bodhisattvas; the sounds of Tathagatas; and all other sounds of sentient and insentient beings. Whether loud or soft, they hear them all without obstruction.

Śāriputra, although these great bodhisattvas are endowed with such functions of the wisdom of the divine ear, they do not become conceited. They do not apprehend the nature of the supernormal knowledge realized through the wisdom of the divine ear; they do not apprehend the act of realizing that supernormal knowledge; and they do not apprehend anyone who possesses it. With regard to both apprehending and not apprehending, there is likewise nothing to apprehend. Why is this? Śāriputra, it is because their intrinsic nature is empty, because their intrinsic nature is detached, and because their intrinsic nature has always been unobtainable.

Śāriputra, those great bodhisattvas do not bring forth the perfection of the supernormal knowledge realized through the wisdom of the divine ear out of a desire for pleasure, but solely for the attainment of the knowledge of all-knowledge.

Śāriputra, this is how great bodhisattvas, while practicing prajnaparamita, bring forth the perfection of the supernormal knowledge realized through the wisdom of the divine ear.

Śāriputra, there are great bodhisattvas who, through the supernormal knowledge realized by the wisdom that knows others’ minds, are able to know, just as they truly are, the minds and mental factors of sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions. That is, they know whether sentient beings have minds with greed or minds free from greed; minds with hatred or minds free from hatred; minds with delusion or minds free from delusion; minds with craving or minds free from craving; minds with grasping or minds free from grasping; concentrated minds or distracted minds; expansive minds or limited minds; exalted minds or inferior minds; peaceful minds or unpeaceful minds; agitated minds or unagitated minds; concentrated minds or unconcentrated minds;

liberated minds or unliberated minds; contaminated minds or uncontaminated minds; narrow minds or broad minds; and unsurpassed minds or minds that are not unsurpassed.

All such minds are known by those great bodhisattvas just as they truly are.

Śāriputra, although these great bodhisattvas are endowed with the functions of the supernormal knowledge that knows others’ minds, they do not become conceited on account of them. They do not apprehend the nature of the supernormal knowledge realized by the wisdom that knows others’ minds; they do not apprehend the act of realizing that supernormal knowledge; and they do not apprehend anyone who can attain it. With regard to both apprehending and not apprehending, there is likewise nothing to apprehend. Why is this? Śāriputra, it is because their intrinsic nature is empty, because their intrinsic nature is detached, and because their intrinsic nature has always been unobtainable.

Śāriputra, those great bodhisattvas do not bring forth such supernormal knowledge realized by the wisdom that knows others’ minds out of a desire for pleasure, but solely for the attainment of the knowledge of all-knowledge.

Śāriputra, this is how great bodhisattvas, while practicing prajnaparamita, bring forth the perfection of the supernormal knowledge realized by the wisdom that knows others’ minds.

Śāriputra, there are great bodhisattvas who, through the supernormal knowledge realized by the wisdom of recollecting former abodes, are able to remember, just as they truly were, all the former-life experiences of sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions. That is, they remember the past experiences of themselves and others extending from a single mind-moment to one hundred mind-moments.

Or they remember the past experiences of themselves and others extending from one month to one hundred months. Or they remember the former-life experiences of themselves and others extending from one year to one hundred years. Or they remember former-life experiences extending through one kalpa, one hundred kalpas, one thousand kalpas, more than one hundred thousand kalpas, and even immeasurable hundreds of thousands of koṭis of nayutas of kalpas.

Or they remember all experiences from former lives: such a time, such a place, such a name, such a family, such a class of being, such food and drink, such a length of existence, such a lifespan, and such suffering and happiness. They remember passing away from this place and being born in that place, then passing away from that place and being born in this place; having such an appearance, speaking in such a manner, and being narrow-minded or broad-minded.

They are able to remember all such past experiences.

Śāriputra, although these great bodhisattvas are endowed with such functions of the wisdom of recollecting former abodes, they do not become conceited on account of them. They do not apprehend the nature of the supernormal knowledge realized by the wisdom of recollecting former abodes; they do not apprehend the act of realizing that supernormal knowledge; and they do not apprehend anyone who can attain it. With regard to both apprehending and not apprehending, there is likewise nothing to apprehend. Why is this? Śāriputra, it is because their intrinsic nature is empty, because their intrinsic nature is detached, and because their intrinsic nature has always been unobtainable.

Śāriputra, those great bodhisattvas do not bring forth the supernormal knowledge realized by the wisdom of recollecting former abodes out of a desire for pleasure, but solely for the attainment of the knowledge of all-knowledge.

Śāriputra, this is how great bodhisattvas, while practicing prajnaparamita, bring forth the perfection of the supernormal knowledge realized by the wisdom of recollecting former abodes.

Śāriputra! There are great bodhisattvas who possess the superknowledge of the divine eye, purified and surpassing the human eye, and who can see, in accordance with reality, all the colors and forms of sentient and insentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions. They see sentient beings as they die here and are born elsewhere, with beautiful or ugly forms, in good or evil realms, inferior or superior, undergoing different births according to the power of their karma.

Thus, sentient beings who accomplish the three wholesome courses of conduct of body, speech, and mind, praise the Noble Ones, and hold right view concerning causes and conditions are, after death, born in a good realm, whether among the devas or among humans, where they enjoy many pleasures. Sentient beings who commit the three evil courses of conduct of body, speech, and mind, revile the Noble Ones, and hold wrong view concerning causes and conditions are, after death, destined for an evil realm, whether born in hell, as animals, as hungry ghosts, or in remote regions among lowly and wretched people.

Those sentient beings undergo many kinds of suffering and distress.

Śāriputra! Although these great bodhisattvas fully possess such a purified divine eye and can see sentient beings throughout the realms of the ten directions dying here and being born elsewhere, with their differing causes and effects, they do not become conceited on that account. They do not apprehend the intrinsic nature of the superknowledge of the divine eye, do not apprehend the activity of the superknowledge of the divine eye, and do not apprehend anyone capable of attaining such superknowledge of the divine eye. With regard to both apprehending and not apprehending, there is nothing whatsoever to apprehend. Why? Śāriputra, it is because intrinsic nature is empty, because intrinsic nature is detached, and because intrinsic nature has always been unobtainable.

Śāriputra! These great bodhisattvas do not develop such superknowledge of the divine eye out of a desire for pleasure, but solely for the sake of attaining the knowledge of all-knowing wisdom.

Śāriputra! This is how great bodhisattvas who practice prajnaparamita develop the perfection of the superknowledge of the divine eye.

Śāriputra! There are great bodhisattvas who, through the superknowledge of the destruction of the outflows, can know in accordance with reality whether the outflows of all sentient beings throughout worlds as numerous as the sands of the Ganges in the ten directions have or have not been exhausted. Bodhisattvas who attain this superknowledge of the destruction of the outflows do not fall to the stage of śrāvakas or pratyekabuddhas, but proceed solely toward unsurpassed, complete enlightenment and seek no other benefit whatsoever.

Śāriputra! Although these great bodhisattvas fully possess the function of such knowledge of the destruction of the outflows, they do not become conceited on that account. They do not apprehend the intrinsic nature of the superknowledge of the destruction of the outflows, do not apprehend the activity of the superknowledge of the destruction of the outflows, and do not apprehend anyone capable of attaining the superknowledge of the destruction of the outflows. With regard to both apprehending and not apprehending, there is nothing whatsoever to apprehend. Why? Śāriputra, it is because intrinsic nature is empty, because intrinsic nature is detached, and because intrinsic nature has always been unobtainable.

Śāriputra! These great bodhisattvas do not develop such superknowledge of the destruction of the outflows out of a desire for pleasure, but solely for the sake of the knowledge of all-knowing wisdom.

Śāriputra! This is how great bodhisattvas who practice prajnaparamita develop the perfection of the superknowledge of the destruction of the outflows.

Thus, Śāriputra, great bodhisattvas who practice prajnaparamita swiftly perfect the six purified superknowledges. By perfecting these six purified superknowledges, they swiftly attain the knowledge of all-knowing wisdom.

Furthermore, Śāriputra, there are great bodhisattvas who practice prajnaparamita and abide in the perfection of generosity, thereby adorning and purifying the path to the knowledge of all-knowing wisdom. Because they know that all is utterly empty, they are free from stinginess.

There are great bodhisattvas who practice prajnaparamita and abide in the perfection of pure morality, thereby adorning and purifying the path to the knowledge of all-knowing wisdom. Because they know that all is utterly empty, they do not transgress.

There are great bodhisattvas who practice prajnaparamita and abide in the perfection of patience, thereby adorning and purifying the path to the knowledge of all-knowing wisdom. Because they know that all is utterly empty, they are free from anger.

There are great bodhisattvas who practice prajnaparamita and abide in the perfection of diligence, thereby adorning and purifying the path to the knowledge of all-knowing wisdom. Because they know that all is utterly empty, they are free from laziness.

There are great bodhisattvas who practice prajnaparamita and abide in the perfection of meditative concentration, thereby adorning and purifying the path to the knowledge of all-knowing wisdom. Because they know that all is utterly empty, they are free from distraction.

There are great bodhisattvas who practice prajnaparamita and abide in the perfection of prajna, thereby adorning and purifying the path to the knowledge of all-knowing wisdom. Because they know that all is utterly empty, they are free from wrong wisdom.

Thus, Śāriputra, great bodhisattvas who practice prajnaparamita abide in the six perfections, whether separately or together, and adorn and purify the path to the knowledge of all-knowing wisdom. Because they know that all is utterly empty, they neither come nor go, neither grasp nor reject. Although they engage with generosity and stinginess, pure morality and immoral conduct, patient endurance and anger, diligence and laziness, meditative concentration and distraction, wisdom and wrong wisdom, they cling to none of them.

Śāriputra! At that time, great bodhisattvas do not apprehend generosity, do not apprehend stinginess, do not apprehend pure morality, do not apprehend the violation of morality, do not apprehend patient endurance, do not apprehend anger, do not apprehend diligence, do not apprehend laziness, do not apprehend meditative concentration, do not apprehend distraction, do not apprehend wisdom, and do not apprehend wrong wisdom.

Śāriputra! At that very time, these great bodhisattvas do not apprehend abuse, do not apprehend praise, do not apprehend contempt, and do not apprehend reverence. Why? Śāriputra, because within the unarisen Dharma, abuse, praise, contempt, and reverence are all nonexistent. Why? Because prajnaparamita forever brings all attachments to an end.

Śāriputra! The supremely excellent and wondrous merit attained by these great bodhisattvas through practicing prajnaparamita is not found in any śrāvaka or pratyekabuddha.

Śāriputra! These great bodhisattvas perfect their merit, bring sentient beings to maturity, adorn and purify Buddha realms, and swiftly attain the knowledge of all-knowing wisdom.

Furthermore, Śāriputra, when great bodhisattvas practice prajnaparamita, they maintain a mind of equality toward all sentient beings. Having maintained a mind of equality toward all sentient beings, these great bodhisattvas realize the equality of all sentient beings and attain the equality of all dharmas. After realizing the equality of all sentient beings and the equality of all dharmas, these great bodhisattvas establish all sentient beings within the equality of all dharmas.

In this present life, these great bodhisattvas are protected and kept in mind by all Buddhas, cherished and honored by all great bodhisattvas, and revered by all śrāvakas and pratyekabuddhas. Wherever these great bodhisattvas may be born, their eyes never see disagreeable forms, their ears never hear disagreeable sounds, their noses never smell disagreeable odors, their tongues never taste disagreeable flavors, their bodies never experience disagreeable contacts, and their minds never grasp disagreeable dharmas.

Śāriputra! These great bodhisattvas will never regress from unsurpassed, complete enlightenment.

As the Buddha spoke of the excellent merits of these great bodhisattvas who practice prajnaparamita, more than one hundred bhikṣus rose from their seats and offered their upper robes to the Blessed One. Having made their offerings to the Blessed One, they all generated the aspiration for unsurpassed, complete enlightenment.

The Blessed One then smiled and emitted from his mouth rays of light in many colors. Thereupon, Ānanda rose from his seat, bared his right shoulder, knelt with one knee upon the ground, joined his palms respectfully, and said:

– Blessed One! For what reason and under what conditions did you smile in this way? Whenever the Buddhas smile, there must surely be a reason.

The Buddha said to Ananda:

– The more than one hundred bhiksus who have left this assembly will, sixty-one kalpas from now, in the kalpa called Star Metaphor, all attain Buddhahood under the same name: Tathagata Great Banner Mark, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One. After relinquishing their present bodies, these bhiksus will be born in the eastern Buddha-land of the Immovable One, where they will cultivate the bodhisattva practices.

At that time, another sixty thousand devaputras heard the Buddha teach the Dharma corresponding to profound prajnaparamita and, filled with great joy, accepted it with faith. The Blessed One bestowed a prediction upon them, saying that they would go forth with pure faith under the Dharma of the Blessed One Maitreya, diligently cultivate the holy life, eliminate all afflictions, and realize nirvana without remainder.

Then, through the Buddha's spiritual power, everyone in the great assembly saw a thousand Buddhas, those Tathagatas, Worthy Ones, Perfectly Enlightened Ones, together with their assemblies. The majestic and virtuous adornments of those Buddhas were exceedingly delightful. At that very moment, even the pure and magnificent features of this Sahā world could not compare with them. Ten thousand beings in this assembly all made this vow:

– Through the merit I have cultivated, may I be reborn in those Buddha-lands.

Knowing the aspirations of these people, the Blessed One smiled again, and multicolored rays of light once more issued from his mouth.

Then Ananda again rose from his seat and respectfully asked the Buddha why he had smiled.

The Buddha said:

– Do you see these ten thousand people?

Ananda replied:

– Blessed One! I see them.

The Buddha said:

– Through the power of their vows, after death these ten thousand beings will be reborn in Buddha-lands. From then onward, they will never be separated from the Buddhas and will always honor, make offerings to, revere, and praise them, while cultivating the six paramitas. When they have brought these practices to perfection, they will attain unsurpassed, perfect enlightenment, all under the same name: Tathagata King of Adornments, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One.

At that time, among the assembly, the Venerable Sariputra, the Venerable Mahamaudgalyayana, the Venerable Mahakasyapa, the Venerable Subhuti, and the other great bhiksus, bhiksunis, great bodhisattvas, upasakas, and upasikas all rose from their seats, joined their palms respectfully, and said:

– Blessed One! The prajnaparamita realized by the great bodhisattvas is the Great Paramita, the Vast Paramita, the Foremost Paramita, the Honored Paramita, the Supreme Paramita, the Sublime Paramita, the Wondrous Paramita, the Lofty Paramita, the Powerful Paramita, the Highest Paramita, the Unsurpassed Paramita, the Supremely Unsurpassed Paramita, the Equal Paramita, the Unequaled Paramita, the Equal of the Unequaled Paramita, the Space-like Paramita, the Incomparable Paramita, the Paramita of the Emptiness of Individual Characteristics, the Paramita of the Emptiness of Common Characteristics, the Paramita Accomplishing All Merits and Virtues, the Unconquerable Paramita, and the Paramita Capable of Taming All.

Blessed One! The great bodhisattvas who cultivate prajnaparamita are exceedingly honorable, exceedingly excellent, supreme, and most sublime; they possess great power and are able to practice incomparable generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita; they are able to perfect incomparable generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita; they are able to fulfill incomparable generosity, pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

They can attain an incomparable embodiment, namely, a body adorned with boundless, sublime marks and excellent characteristics, and they can realize the incomparable Dharma, namely, unsurpassed, perfect enlightenment.

Blessed One! It is also through the complete perfection of the cultivation of prajnaparamita that they attain incomparable form; attain incomparable feeling, perception, formations, and consciousness; realize incomparable enlightenment; turn the incomparable Dharma wheel; and bring benefit and happiness to all sentient beings. The Buddhas of the past, present, and future, through cultivating profound prajnaparamita, have attained, are attaining, and will attain unsurpassed, perfect enlightenment.

Therefore, Blessed One! If great bodhisattvas wish to reach the ultimate culmination of all dharmas and arrive at the other shore, they should train in prajnaparamita.

Blessed One! The great bodhisattvas who cultivate prajnaparamita cause all the gods, humans, asuras, gandharvas, and others in the world to honor, make offerings to, revere, and praise them.

The Blessed One then said to Bodhisattva Sariputra:

– So it is! So it is! It is just as you have said. The great bodhisattvas who cultivate prajnaparamita cause all the gods, humans, asuras, gandharvas, and others in the world to honor, make offerings to, revere, and praise them. Why? Because through these great bodhisattvas, gods and humans appear in the world: the great ksatriya clans, the great brahmin clans, the great clans of elders, the great clans of householders, wheel-turning sage kings, wealthy and powerful lesser kings, the gods of the Four Great Kings, and so forth, up to the gods of the sphere of neither perception nor non-perception, all appear in the world.

Through these great bodhisattvas, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Buddhas appear in the world. Through these great bodhisattvas, the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha appear in the world. Through these great bodhisattvas, the desirable necessities that sustain life appear in the world, namely food, drink, clothing, bedding, medicines for treating illness, wealth, grain, precious treasures, lamps, and so forth.

In brief, all the pleasures of gods, humans, asuras, and others, as well as nirvana, arise from these great bodhisattvas. Why? Because these great bodhisattvas themselves practice the six paramitas and encourage others to cultivate them.

Therefore, through the great bodhisattvas' cultivation of prajnaparamita, all sentient beings attain excellent benefit, peace, and happiness.

Then the Blessed One manifested a tongue that covered the entire great trichiliocosm. From this tongue there again issued immeasurable rays of multicolored light, illuminating Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions. At that time, in every Buddha-land among those Ganges-sands Buddha-worlds throughout the ten directions, immeasurable and innumerable great bodhisattvas saw this great light and became perplexed. They approached the Buddha of their own land, bowed their heads respectfully, and said:

– Blessed One! Whose spiritual power is this, and for what reason and under what conditions does this great light illuminate the Buddha-lands in such a way?

Then each Buddha replied to those great bodhisattvas:

– In that direction there is a Buddha-world named Endurance, where the Buddha Śākyamuni, the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One, is teaching the prajnaparamita to the assembly of great bodhisattvas and manifesting a tongue that covers the entire three-thousand-great-thousand world system. From that tongue there further issue immeasurable rays of light of every color, illuminating Buddha-worlds in the ten directions as numerous as the sands of the Ganges. This light is manifested from that Buddha’s tongue.

At that time, immeasurable and boundless numbers of great bodhisattvas in each world heard this and joyfully addressed their Buddha:

– Blessed One! We wish to travel to the World of Endurance to behold, venerate, and make offerings to the Buddha Śākyamuni and the bodhisattvas, and also to hear the prajnaparamita. We beseech the Blessed One, in his compassion, to permit us to go.

Each Buddha instructed them:

– Now is the proper time. Go as you wish.

Then, having received their Buddha’s consent, the great bodhisattvas bowed at his feet, circumambulated him to the right, and took their leave. The great bodhisattvas prepared all kinds of precious offerings, including banners, canopies, garments, necklaces, fragrant garlands, precious jewels, gold, silver, and many kinds of flowers, while performing every kind of exquisite music. In an instant, they arrived before the Buddha Śākyamuni. With reverence they made offerings to, honored, and praised the Buddha and the bodhisattvas; circumambulated them hundreds of thousands of times; bowed to the Buddha; and withdrew to one side.

At that time, the devas of the Heaven of the Four Great Kings, up to and including those of the Highest Heaven of the Form Realm, all brought immeasurable fragrant garlands and immeasurable supremely exquisite celestial flowers before the Buddha as offerings. With reverence they made offerings to, honored, and praised the Buddha and the bodhisattvas; circumambulated them hundreds of thousands of times; bowed their heads at the Buddha’s feet; and withdrew to one side.

At that same time, the great bodhisattvas from the ten directions and immeasurable devas of the Desire Realm and Form Realm offered all kinds of precious objects, such as banners, canopies, garments, necklaces, incense, flowers, jewels, and musical performances. Through the Buddha’s spiritual power, all these offerings rose into the air and combined to form a single canopy as vast as the three-thousand-great-thousand world system. At each of the canopy’s four corners stood a precious banner, adorned in every fashion and exceedingly delightful.

Knowing that the great bodhisattvas and the vast celestial assemblies who had come from worlds throughout the ten directions possessed purified aspirations, had attained the patient acceptance of the non-arising of dharmas, and thoroughly understood all dharmas to be uncreated, unconditioned, unborn, and unceasing, the Blessed One immediately smiled and once again emitted rays of light of every color from his mouth. Ānanda then rose, respectfully joined his palms, and said:

– Blessed One! For what cause and condition do you smile? When the Great Sage smiles, there must surely be a cause and condition.

The Buddha said:

– Ānanda, today hundreds of thousands of kotis of nayutas of beings in this assembly have attained the patient acceptance of the non-arising of dharmas, thoroughly understand all dharmas to be uncreated, unconditioned, unborn, and unceasing, and possess purified aspirations. Because they offered flowers and other such things, those offerings rose into the air and combined to form a single canopy. At each of the canopy’s four corners stands a banner adorned in every fashion and exceedingly delightful.

Then hundreds of thousands of kotis of nayutas of beings in the assembly rose, respectfully joined their palms, and addressed the Blessed One:

– Blessed One! We vow that in future lives we shall attain Buddhahood, possessing majestic virtue and excellent marks like those of the Blessed One, with magnificently adorned lands. We shall turn the Dharma wheel so that śrāvakas, bodhisattvas, devas, and humans may all attain Buddhahood.

The Blessed One said to the Venerable Ānanda:

– These hundreds of thousands of kotis of nayutas of beings who have risen will, in future lives, cultivate the bodhisattva practices for sixty-eight kotis of great kalpas. During the kalpa called Accumulation of Flowers, they will attain Buddhahood, all bearing the same name: Flower of the Factors of Enlightenment Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One.

III. CHAPTER: SUBHŪTI

01

At that time, the Bhagavat instructed Subhūti:

– Subhūti! By means of spiritual power, expound the prajnaparamita to the assembly of great bodhisattvas. Transmit it to and instruct the great bodhisattvas so that they may bring the prajnaparamita to ultimate perfection.

At that time, the assembly of great bodhisattva disciples and the celestial princes all entertained this doubt: Would the Venerable Subhūti expound the prajnaparamita to the assembly of great bodhisattvas through his own spiritual power, or by relying upon the awesome spiritual power of the Blessed One? Through the Buddha’s spiritual power, the Venerable Subhūti knew the doubt in the minds of the assembly of great bodhisattva disciples and the celestial princes, and therefore said to the Venerable Śāriputra:

– Whenever the Buddha’s disciples confidently expound the Dharma, they do so entirely by relying upon the Buddha’s awesome spiritual power. Why is this? Śāriputra, the Buddha first teaches others the Dharma of liberation. Following the Buddha’s teaching, they apply themselves diligently and energetically to its cultivation and study until they realize the true nature of all dharmas. Thereafter, they in turn teach others in accordance with the nature of dharmas and without contradicting it. All of this is the Tathagata’s skillful means.

Śāriputra, sustained by the Buddha’s spiritual power, I shall expound the prajnaparamita to the assembly of great bodhisattvas. My ability to do this does not arise from my own eloquence. Why is this? Śāriputra, the profound prajnaparamita does not lie within the sphere of the śrāvakas or pratyekabuddhas.

Then the Venerable Subhūti addressed the Buddha:

– Blessed One! In accordance with what the Buddha has said concerning the great bodhisattvas, to what dharma does the designation “bodhisattva” refer?

Blessed One! I do not perceive any dharma that can be called a great bodhisattva. Nor do I perceive any dharma that can be called prajnaparamita. Why, then, do you ask me to expound the prajnaparamita to the assembly of great bodhisattvas?

Blessed One! What prajnaparamita am I to transmit to and teach to which great bodhisattvas, so that they may bring the prajnaparamita to ultimate perfection?

The Buddha said to the Venerable Subhūti:

– “Prajnaparamita” is spoken of merely as a conventional designation. “The assembly of great bodhisattvas” is also spoken of merely as a conventional designation. Such designations are provisionally established; they neither arise nor cease. They abide neither within nor without nor between the two, because they cannot be apprehended.

Subhūti, you should know that, just as the worldly “self” exists merely as a conventional designation and the reality designated thereby cannot be apprehended, so too it neither arises nor ceases and is spoken of only through conceptual fabrication. Likewise, sentient being, living being, being who is born, being who is sustained, person, pudgala, mind-born being, youth, agent, experiencer, knower, seer, and so forth are all merely conventional designations, and the realities designated thereby cannot be apprehended. Such conventional designations neither arise nor cease and are established as names only through conceptual fabrication. They abide neither within nor without nor between the two, because they cannot be apprehended.

So it is, Subhūti, with prajnaparamita and great bodhisattva: these two names both designate merely conventional dharmas. Such conventional dharmas neither arise nor cease and are established merely as conventional names. They abide neither within nor without nor between the two, because they cannot be apprehended.

Furthermore, Subhuti! Just as internal form is merely a conventionally designated dharma, such a conventionally designated dharma neither arises nor ceases and is merely given a name through conceptual imagination. In the same way, feeling, perception, formations, and consciousness are also merely conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given names through conceptual imagination. Thus, all dharmas have only provisional names. These provisional names abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Prajnaparamita and great bodhisattva—these two names are both conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given provisional names. They abide neither within, nor without, nor between the two, because they cannot be apprehended.

Furthermore, Subhuti! Just as the eye ayatana is merely a conventionally designated dharma, such a conventionally designated dharma neither arises nor ceases and is merely given a name through conceptual imagination. In the same way, the ear, nose, tongue, body, and mind ayatanas are also merely conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given names through conceptual imagination. Thus, all of them have only provisional names. These provisional names abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Prajnaparamita and great bodhisattva—these two names are both conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given provisional names. They abide neither within, nor without, nor between the two, because they cannot be apprehended.

Furthermore, Subhuti! Just as the form ayatana is merely a conventionally designated dharma, being conventionally designated, it neither arises nor ceases and is merely given a name through conceptual imagination. In the same way, the sound, odor, taste, tangible-object, and mental-object ayatanas are also conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given names through conceptual imagination. Thus, all dharmas have only provisional names. These provisional names abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Prajnaparamita and great bodhisattva—these two names are both conventionally designated dharmas. Being conventionally designated, they neither arise nor cease and are merely given provisional names. They abide neither within, nor without, nor between the two, because they cannot be apprehended.

Furthermore, Subhuti! Just as the eye dhatu, form dhatu, and eye-consciousness dhatu are merely conventionally designated dharmas, such conventionally designated dharmas neither arise nor cease and are merely given names through conceptual imagination. In the same way, the ear dhatu, sound dhatu, ear-consciousness dhatu, nose dhatu, odor dhatu, nose-consciousness dhatu, tongue dhatu, taste dhatu, tongue-consciousness dhatu, body dhatu, tangible-object dhatu, body-consciousness dhatu, mind dhatu, mental-object dhatu, and mind-consciousness dhatu are merely conventionally designated dharmas.

Being conventionally designated, they neither arise nor cease and are merely given names through conceptual imagination. Thus, all dharmas have only provisional names. These provisional names abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Prajnaparamita and great bodhisattva—these two names are both conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given provisional names. They abide neither within, nor without, nor between the two, because they cannot be apprehended.

Furthermore, Subhuti! Just as all the head, neck, shoulders, upper arms, forearms, abdomen, back, chest, flanks, waist, spine, thighs, knees, ankles, legs, skin, flesh, bones, marrow, and so forth within the body have only provisional names, such provisional names neither arise nor cease and are merely assigned through conceptual imagination. These provisional names abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Prajnaparamita and great bodhisattva—these two names are both conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given provisional names. They abide neither within, nor without, nor between the two, because they cannot be apprehended.

Furthermore, Subhuti! Just as all grasses and trees, their roots, stalks, branches, leaves, flowers, fruits, and so forth have only provisional names, such provisional names neither arise nor cease and are merely assigned through conceptual imagination. These provisional names abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Prajnaparamita and great bodhisattva—these two names are both conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given provisional names. They abide neither within, nor without, nor between the two, because they cannot be apprehended.

Furthermore, Subhuti! Just as the Buddhas of the past, future, and present have only provisional names, such provisional names neither arise nor cease and are merely assigned through conceptual imagination. These provisional names abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Prajnaparamita and great bodhisattva—these two names are both conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given provisional names. They abide neither within, nor without, nor between the two, because they cannot be apprehended.

Furthermore, Subhuti! Just as scenes in dreams, echoes in caves, reflected images, magical illusions, mirages, the moon in water, and apparitional transformations have only provisional names, such provisional names neither arise nor cease and are merely assigned through conceptual imagination. These provisional names abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Prajnaparamita and great bodhisattva—these two names are both conventionally designated dharmas. Such conventionally designated dharmas neither arise nor cease and are merely given provisional names. They abide neither within, nor without, nor between the two, because they cannot be apprehended.

Thus, Subhuti! Great bodhisattvas who practice prajnaparamita should correctly train in the provisional names and conventionally designated nature of all dharmas.

Thus, Subhuti! Great bodhisattvas who practice prajnaparamita should not contemplate form as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or existent, marked or signless, associated with aspiration or aspirationless, quiescent or not quiescent, detached or not detached, conditioned or unconditioned, contaminated or uncontaminated, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, afflicted or unafflicted, mundane or supramundane, defiled or purified, belonging to samsara or belonging to nirvana, and so forth. Feeling, perception, formations, and consciousness should likewise be understood.

Furthermore, Subhuti! Great bodhisattvas who practice prajnaparamita should not contemplate the eye ayatana as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or existent, marked or signless, associated with aspiration or aspirationless, quiescent or not quiescent, detached or not detached, conditioned or unconditioned, contaminated or uncontaminated, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, afflicted or unafflicted, mundane or supramundane, defiled or purified, belonging to samsara or belonging to nirvana, and so forth. The ear, nose, tongue, body, and mind ayatanas should likewise be understood.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the form ayatana as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or existent, marked or signless, wished for or wishless, peaceful or not peaceful, secluded or not secluded, conditioned or unconditioned, with outflows or without outflows, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, afflicted or unafflicted, mundane or supramundane, defiled or purified, belonging to samsara or belonging to nirvana, and so forth. The sound, odor, taste, tangible-object, and mental-object ayatanas are likewise.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the eye dhatu as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or existent, marked or signless, wished for or wishless, peaceful or not peaceful, secluded or not secluded, conditioned or unconditioned, with outflows or without outflows, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, afflicted or unafflicted, mundane or supramundane, defiled or purified, belonging to samsara or belonging to nirvana, and so forth. The ear, nose, tongue, body, and mind dhatus are likewise.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the form dhatu as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or existent, marked or signless, wished for or wishless, peaceful or not peaceful, secluded or not secluded, conditioned or unconditioned, with outflows or without outflows, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, afflicted or unafflicted, mundane or supramundane, defiled or purified, belonging to samsara or belonging to nirvana, and so forth. The sound, odor, taste, tangible-object, and mental-object dhatus are likewise.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate the eye-consciousness dhatu as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or existent, marked or signless, wished for or wishless, peaceful or not peaceful, secluded or not secluded, conditioned or unconditioned, with outflows or without outflows, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, afflicted or unafflicted, mundane or supramundane, defiled or purified, belonging to samsara or belonging to nirvana, and so forth. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate eye-contact as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or existent, marked or signless, wished for or wishless, peaceful or not peaceful, secluded or not secluded, conditioned or unconditioned, with outflows or without outflows, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, afflicted or unafflicted, mundane or supramundane, defiled or purified, belonging to samsara or belonging to nirvana, and so forth. Ear-, nose-, tongue-, body-, and mind-contact are likewise.

Furthermore, Subhuti! When great bodhisattvas practice prajnaparamita, they should not contemplate any feeling—whether pleasant, painful, or neither painful nor pleasant—that arises with eye-contact as its condition as permanent or impermanent, pleasant or painful, self or non-self, pure or impure, empty or existent, marked or signless, wished for or wishless, peaceful or not peaceful, secluded or not secluded, conditioned or unconditioned, with outflows or without outflows, arising or ceasing, wholesome or unwholesome, blameworthy or blameless, afflicted or unafflicted, mundane or supramundane, defiled or purified, belonging to samsara or belonging to nirvana, and so forth.

Any feeling—whether pleasant, painful, or neither painful nor pleasant—that arises with ear-, nose-, tongue-, body-, or mind-contact as its condition is likewise.

Why is this? Subhuti! When great bodhisattvas practice prajnaparamita, they perceive neither the designation “prajnaparamita” nor the designation “great bodhisattva” within the conditioned realm, nor do they perceive them within the unconditioned realm. Why is this? Subhuti! When great bodhisattvas practice prajnaparamita, they make no discriminations or distinctions among dharmas.

Subhuti! When that great bodhisattva practices prajnaparamita, abiding in non-discrimination with regard to all dharmas, the bodhisattva cultivates the four foundations of mindfulness through to the Noble Eightfold Path. Although practicing prajnaparamita, the bodhisattva does not perceive prajnaparamita, does not perceive the name “prajnaparamita,” does not perceive a great bodhisattva, does not perceive the name “great bodhisattva,” does not perceive the Buddhas, and does not perceive the names of the Buddhas, but merely contemplates rightly and seeks the wisdom of omniscience.

Subhuti! When that great bodhisattva practices prajnaparamita, abiding in non-discrimination with regard to all dharmas, the bodhisattva cultivates the perfection of generosity through to prajnaparamita, and cultivates the Buddha’s ten powers through to the eighteen distinctive qualities of a Buddha. Although practicing prajnaparamita, the bodhisattva does not perceive prajnaparamita, does not perceive the name “prajnaparamita,” does not perceive a great bodhisattva, does not perceive the Buddhas, and does not perceive the names of the Buddhas, but merely contemplates rightly and seeks the wisdom of omniscience.

Subhuti! That great bodhisattva, practicing prajnaparamita, fully comprehends the true nature of all dharmas; that is, the bodhisattva fully comprehends that all dharmas are neither defiled nor purified.

Fascicle 482

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