大般若波羅蜜多經

03

At that time, Sakra, Lord of the Devas, and the Four Great Heavenly Kings throughout the trichiliocosm, up to the devas of Akanistha Heaven, all thought: Venerable Subhuti, empowered by the Buddha’s spiritual might, has caused a great rain of Dharma to fall for the great bodhisattvas. Therefore, we should now make offerings. Each of us should manifest various kinds of wondrous celestial flowers and scatter them as offerings to the Tathagata, the Worthy One, the Perfectly Enlightened One; to the great bodhisattvas and the Sangha of bhiksus; and to Venerable Subhuti and the profound prajnaparamita. Having thought thus, Sakra and the devas immediately manifested wondrous celestial incense and flowers and scattered them as offerings.

Then, through the Buddha’s spiritual power, all the flowers throughout the empty space of this trichiliocosm transformed into a supremely wondrous and magnificent flower pavilion as vast as the trichiliocosm itself.

Venerable Subhuti, seeing this, thought: The flowers now scattered by the devas are unprecedented. These flowers are supremely wondrous and certainly were not produced from earth, water, plants, or trees, but were manifested from the minds of the devas.

At that time, Sakra, knowing Subhuti’s thought, said to him:

– These scattered flowers were indeed not produced from earth, water, plants, or trees, but were manifested by the minds of the devas.

Subhuti said to Sakra:

– Since these flowers are unborn, they are not flowers.

Sakra asked Subhuti:

– Is it only these flowers that are unborn, or are all other dharmas likewise?

Subhuti replied:

– It is not only these flowers that are unborn. All other dharmas are also unborn. Why is this so?

Kausika! Form is also unborn; feeling, perception, formations, and consciousness are also unborn. Since they are unborn, they are not form through consciousness. Why? Because unborn dharmas are free from all conceptual proliferations and cannot be described as form and so forth.

The eye ayatana through the mind ayatana; the form ayatana through the dharma ayatana; the eye dhatu through the mind dhatu; the form dhatu through the dharma dhatu; the eye-consciousness dhatu through the mind-consciousness dhatu; eye-contact through mind-contact; the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; the earth dhatu through the consciousness dhatu; the causal condition through the dominant condition; ignorance through aging and death; the perfection of generosity through prajnaparamita; inner emptiness through the emptiness of the absence of intrinsic nature; suchness through the inconceivable realm; the realm of cessation through the unconditioned realm;

the noble truths of suffering, its origin, its cessation, and the path; the four establishments of mindfulness through the Noble Eightfold Path; the four dhyanas, the four immeasurables, and the four formless concentrations; the eight liberations and the nine successive meditative attainments; the liberation gateways of emptiness, signlessness, and wishlessness; the Stage of Pure Contemplation through the Stage of the Tathagata; the Stage of Utmost Joy through the Stage of the Dharma Cloud; the five kinds of eyes and the six superknowledges; the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; the thirty-two excellent marks and the eighty secondary characteristics of a Great Being; the Dharma of unfailing mindfulness and the nature of constant equanimity;

all dharani gateways and samadhi gateways; the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; those progressing toward stream-entry and those who have attained the fruit of stream-entry, through the practice and fruition of great bodhisattvas and the unsurpassed, perfect enlightenment of all Buddhas; stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and all Tathagatas, Worthy Ones, Perfectly Enlightened Ones—all should be understood in this same way.

At that time, Sakra thought to himself: The wisdom of Venerable Subhuti is truly profound. He teaches only the dharma-nature without relinquishing conventional designations.

Knowing this thought, the Buddha said to Sakra:

– Kausika, what you think is correct. The wisdom of Venerable Subhuti is truly profound. He teaches only the dharma-nature without relinquishing conventional designations.

Sakra addressed the Buddha:

– Blessed One! With regard to which dharmas does Venerable Subhuti teach only the dharma-nature without relinquishing conventional designations?

The Buddha then said to Sakra:

– Kausika! Form through consciousness are merely conventional designations, yet such conventional designations do not depart from the dharma-nature. Venerable Subhuti teaches only the dharma-nature of form and so forth, yet the conventional designations of form and so forth are not thereby destroyed. Why? Because the dharma-nature of form and so forth is neither destructible nor indestructible. Therefore, Subhuti’s teaching of the Dharma is also neither destructible nor indestructible. Thus, all the way through all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, everything should be understood in this same way.

Kausika! With regard to such dharmas, Venerable Subhuti teaches only the dharma-nature without relinquishing conventional designations.

At that time, Subhuti said to Sakra:

– Kausika! So it is! So it is! It is exactly as the Buddha has taught: all dharmas that appear are merely conventional designations. Kausika! Since great bodhisattvas know that all dharmas are merely conventional designations, they should train in prajnaparamita.

Kausika! When great bodhisattvas train in this way, they do not train in form, nor do they train in feeling, perception, formations, or consciousness. Why? These great bodhisattvas do not perceive any form in which they could train, nor do they perceive any feeling, perception, formations, or consciousness in which they could train. Thus, all the way through all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, everything should be understood in this same way.

Sakra again asked Subhuti:

– For what reason, while training, do great bodhisattvas not perceive form, nor feeling, perception, formations, or consciousness, and likewise do not perceive any Tathagata, Worthy One, Perfectly Enlightened One?

Subhuti replied:

– Kausika! Form, as form, is empty by nature; feeling, perception, formations, and consciousness, as feeling, perception, formations, and consciousness, are empty by nature. All the way through the Tathagata, the Worthy One, the Perfectly Enlightened One: the Tathagata, the Worthy One, the Perfectly Enlightened One, as such, is empty by nature.

Kausika! For this reason, while training, great bodhisattvas do not perceive form through consciousness. They do not perceive any Tathagata, Worthy One, Perfectly Enlightened One.

Why? Kausika! Because the emptiness of form is unobtainable, they perceive the emptiness of form; because the emptiness of form is unobtainable, they train in the emptiness of form.

Thus, all the way through the Tathagata, the Worthy One, the Perfectly Enlightened One: because the emptiness of the Tathagata, the Worthy One, the Perfectly Enlightened One is unobtainable, they perceive the emptiness of the Tathagata, the Worthy One, the Perfectly Enlightened One. Because the emptiness of the Tathagata, the Worthy One, the Perfectly Enlightened One is unobtainable, they train in the emptiness of the Tathagata, the Worthy One, the Perfectly Enlightened One.

Kausika! If great bodhisattvas do not train in emptiness, then they are training in emptiness. Why? Because the two cannot be distinguished.

Kausika! If great bodhisattvas do not train in the emptiness of form, all the way through not training in the emptiness of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, then they are training in the emptiness of form, all the way through training in the emptiness of all Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Why? Because the two cannot be distinguished.

Kausika! If a great bodhisattva uses nonduality as skillful means in studying the emptiness of form, and likewise uses nonduality as skillful means in studying the emptiness of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, then this great bodhisattva can use nonduality as skillful means to study the perfection of generosity through the perfection of prajna. They study internal emptiness through the emptiness of the absence of intrinsic nature.

They study suchness through the inconceivable realm. They study the realm of cessation through the unconditioned realm. They study the Noble Truths of suffering, its origin, its cessation, and the path.

They study the four foundations of mindfulness through the Noble Eightfold Path. They study the four dhyanas, the four immeasurables, and the four formless absorptions. They study the eight liberations and the nine successive meditative attainments.

They study the gateways to liberation of emptiness, signlessness, and wishlessness. They study the Stage of Pure Contemplation through the Stage of the Tathagata. They study the Stage of Utmost Joy through the Stage of the Dharma Cloud.

They study the five kinds of eyes and the six superknowledges. They study the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha. They study the thirty-two excellent marks and the eighty beautiful characteristics of a Great Being.

They study the Dharma of unfailing mindfulness and the nature of constant equanimity. They study all dharani gateways and samadhi gateways. They study the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They study the stage of one practicing toward stream-entry, the fruit of stream-entry, and so forth, through the practices of great bodhisattvas and the fruit of the unsurpassed, perfect and complete awakening of the Buddhas. They study stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and all Tathagatas, Arhats, Perfectly and Completely Awakened Ones.

Kausika! If a great bodhisattva can use nonduality as skillful means to study the perfection of generosity through the state of a Tathagata, Arhat, Perfectly and Completely Awakened One, that great bodhisattva can use nonduality as skillful means to study and purify immeasurable, innumerable, boundless, and inconceivable qualities of a Buddha.

Kausika! If a great bodhisattva can use nonduality as skillful means, that great bodhisattva can study and purify immeasurable, innumerable, boundless, and inconceivable qualities of a Buddha. Moreover, that great bodhisattva does not study for the increase of form or for the decrease of form, and likewise does not study for the increase of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones or for the decrease of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones. Why is this? Kausika! Because form through all Tathagatas, Arhats, Perfectly and Completely Awakened Ones cannot be divided into two.

Kausika! If a great bodhisattva does not study for the increase of form or for the decrease of form, and likewise does not study for the increase of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones or for the decrease of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, then this great bodhisattva does not study in order to apprehend form or in order to destroy form. Likewise, they do not study in order to apprehend all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, nor do they study in order to destroy all Tathagatas, Arhats, Perfectly and Completely Awakened Ones. Why is this? Kausika! Because apprehension and destruction cannot be divided into two.

At that time, Sariputra asked Subhuti:

– When great bodhisattvas study in this way, how is it that they do not study in order to apprehend form or in order to destroy form, and likewise do not study in order to apprehend all Tathagatas, Arhats, Perfectly and Completely Awakened Ones or in order to destroy all Tathagatas, Arhats, Perfectly and Completely Awakened Ones?

Subhuti replied:

– So it is! So it is, Sariputra! When great bodhisattvas study in this way, they do not study in order to apprehend form or in order to destroy form, and likewise do not study in order to apprehend all Tathagatas, Arhats, Perfectly and Completely Awakened Ones or in order to destroy all Tathagatas, Arhats, Perfectly and Completely Awakened Ones.

Sariputra asked Subhuti:

– For what reason, when great bodhisattvas study in this way, do they not study in order to apprehend form or in order to destroy form, and likewise do not study in order to apprehend all Tathagatas, Arhats, Perfectly and Completely Awakened Ones or in order to destroy all Tathagatas, Arhats, Perfectly and Completely Awakened Ones?

Subhuti replied:

– When great bodhisattvas study in this way, they do not perceive any form that can be apprehended or destroyed, nor do they perceive anyone who can apprehend or destroy it. Likewise, they do not perceive any Tathagatas, Arhats, Perfectly and Completely Awakened Ones who can be apprehended or destroyed, nor do they perceive anyone who can apprehend or destroy all Tathagatas, Arhats, Perfectly and Completely Awakened Ones. Why is this? Sariputra! Because with regard to such dharmas as form, both agent and object, internal and external, are all empty and cannot be apprehended.

Sariputra! If a great bodhisattva does not perceive dharmas as capable of being apprehended or destroyed, nor perceives anyone capable of apprehending or destroying them, and studies the perfection of prajna, then this great bodhisattva will swiftly attain the knowledge of omniscience.

Sariputra asked Subhuti:

– When great bodhisattvas study the perfection of prajna in this way, do they swiftly attain the knowledge of omniscience?

Subhuti replied:

– Sariputra! When great bodhisattvas study the perfection of prajna in this way, they swiftly attain the knowledge of omniscience. Why is this? Sariputra! Because when great bodhisattvas study in this way, with regard to all dharmas they do so neither for apprehension nor for destruction, but solely as skillful means.

Sariputra asked:

– If, when great bodhisattvas study in this way, with regard to all dharmas they do so neither for apprehension nor for destruction, but solely as skillful means, how can they attain the knowledge of omniscience?

Subhuti replied:

– When this great bodhisattva practices the profound perfection of prajna, they do not perceive form through consciousness as arising, ceasing, being grasped, relinquished, defiled, purified, united, dispersed, increased, or decreased. Likewise, they do not perceive all Tathagatas, Arhats, Perfectly and Completely Awakened Ones as arising, ceasing, being grasped, relinquished, defiled, purified, united, dispersed, increased, or decreased. Why is this? Because form through all Tathagatas, Arhats, Perfectly and Completely Awakened Ones lack intrinsic nature and are utterly unapprehensible.

Thus, Sariputra! When great bodhisattvas practice the profound perfection of prajna, they do not perceive arising or cessation, through increase or decrease, in any dharma. By taking non-learning and non-attainment as skillful means in cultivating and studying the perfection of prajna, they can attain the knowledge of omniscience.

At that time, Sakra, Lord of the Gods, asked Sariputra:

– Venerable Sir! If great bodhisattvas wish to study the perfection of prajna, where should they seek it?

Sariputra replied:

– Kausika! If great bodhisattvas wish to study the perfection of prajna, they should seek to study it in the preceding section spoken by Subhuti.

Sakra, Lord of the Gods, asked Subhuti:

– Was it through the Venerable One's spiritual power, serving as support and protection, that Sariputra was enabled to speak in this way?

Subhuti replied:

– Kausika! It was not through my spiritual power, serving as support and protection, that Sariputra was enabled to speak in this way.

Sakra, Lord of the Gods, asked again:

– Then through whose spiritual power, serving as support and protection, was Sariputra enabled to speak in this way?

Subhuti replied:

– It was precisely through the Buddha's spiritual power, serving as support and protection, that Sariputra was enabled to speak in this way.

Sakra, Lord of the Gods, said:

– All dharmas are without any support or protection. How, then, can it be said that it was through the Buddha's spiritual power, serving as support and protection, that Sariputra was enabled to speak in this way?

Subhuti said:

– So it is! So it is! It is exactly as you say. All dharmas are without support or protection; therefore, the Tathagata is not one who can be supported or protected, nor does he serve as support or protection. It is only in conformity with worldly convention that he is said to serve as support and protection.

Kausika! In that very non-reliance and protection, the Tathagata is unobtainable. Apart from non-reliance and protection, the Tathagata is unobtainable. Within non-reliance and protection and suchness, the Tathagata is unobtainable. Within the Tathagata, non-reliance and protection and suchness are unobtainable. Within non-reliance and protection and the Dharma-nature, the Tathagata is unobtainable. Within the Tathagata, non-reliance and protection and the Dharma-nature are unobtainable.

Kausika! The Tathagata and form are unobtainable. Apart from the Tathagata, form is unobtainable.

Within form, suchness and the Tathagata are unobtainable. Within the Tathagata, suchness and form are unobtainable. Within form and the Dharma-nature, the Tathagata is unobtainable.

Within the Tathagata, form and the Dharma-nature are unobtainable. Thus, up to and including the Tathagata together with the knowledge of all aspects, they are unobtainable. Apart from the knowledge of all aspects, the Tathagata is unobtainable.

Within the knowledge of all aspects and suchness, the Tathagata is unobtainable. Within the Tathagata, the knowledge of all aspects and suchness are unobtainable. Within the Dharma-nature and the knowledge of all aspects, the Tathagata is unobtainable.

Within the Tathagata, the Dharma-nature and the knowledge of all aspects are unobtainable. Why is this?

Kausika! It is because the Tathagata and form neither unite nor separate. The Tathagata and separation from form neither unite nor separate.

The Tathagata together with form and suchness neither unite nor separate. The Tathagata together with separation from form and suchness neither unite nor separate. The Tathagata together with form and the Dharma-nature neither unite nor separate.

The Tathagata together with separation from form and the Dharma-nature neither unite nor separate. Thus, up to and including the Tathagata together with the knowledge of all aspects, they neither unite nor separate. The Tathagata together with separation from the knowledge of all aspects neither unite nor separate.

The Tathagata together with the knowledge of all aspects and suchness neither unite nor separate. The Tathagata together with separation from the knowledge of all aspects and suchness neither unite nor separate. The Tathagata together with the knowledge of all aspects and the Dharma-nature neither unite nor separate.

The Tathagata together with separation from the knowledge of all aspects and the Dharma-nature neither unite nor separate.

Kausika! Those words spoken by the Venerable Sariputra mean that, with regard to all dharmas, there is neither proximity nor distance, neither union nor separation. Through the spiritual power of the Tathagata, he made reliance and protection his support, taking non-reliance and protection as his reliance and protection.

Furthermore, Kausika! You previously asked where great bodhisattvas who train in prajnaparamita should seek it.

Kausika! In their training in prajnaparamita, great bodhisattvas should not seek form, nor should they seek separation from form. Thus, up to and including the knowledge of all aspects, they should not seek it, nor should they seek separation from the knowledge of all aspects.

Why is this? Kausika! Whether form or separation from form, up to and including whether the knowledge of all aspects or separation from the knowledge of all aspects, whether prajnaparamita, great bodhisattvas, or the seeking of any dharma whatsoever—all such things neither unite nor separate; they are without form, invisible, without resistance, and of one characteristic, called the absence of characteristics.

Why is this? It is because the training in prajnaparamita of great bodhisattvas is neither form nor separation from form. Up to and including, it is neither the knowledge of all aspects nor separation from the knowledge of all aspects.

It is neither form and suchness, nor separation from form and suchness. Up to and including, it is neither the knowledge of all aspects and suchness, nor separation from the knowledge of all aspects and suchness. It is neither form and the Dharma-nature, nor separation from form and the Dharma-nature.

Up to and including, it is neither the knowledge of all aspects and the Dharma-nature, nor separation from the knowledge of all aspects and the Dharma-nature. Why is this? Kausika!

It is because all such dharmas are nonexistent and unobtainable. Because they are nonexistent and unobtainable, the training in prajnaparamita of great bodhisattvas is neither form nor separation from form. Up to and including, it is neither the knowledge of all aspects nor separation from the knowledge of all aspects.

It is neither form and suchness, nor separation from form and suchness. Up to and including, it is neither the knowledge of all aspects and suchness, nor separation from the knowledge of all aspects and suchness. It is neither form and the Dharma-nature, nor separation from form and the Dharma-nature.

Up to and including, it is neither the knowledge of all aspects and the Dharma-nature, nor separation from the knowledge of all aspects and the Dharma-nature.

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

– The training in prajnaparamita of great bodhisattvas is a great paramita, an immeasurable paramita, and a boundless paramita. Stream-enterers will attain the fruit of stream-entry through this training. Once-returners will attain the fruit of once-returning through this training. Non-returners will attain the fruit of non-returning through this training. Arhats will attain the fruit of arhatship through this training. Pratyekabuddhas will attain pratyekabuddha-bodhi through this training. Through this training, great bodhisattvas can guide sentient beings, adorn and purify Buddha lands, and realize unsurpassed, perfect awakening.

Subhuti said:

– So it is! So it is! It is exactly as you have said. Why is this? Kausika! Because form is vast, the training in prajnaparamita of great bodhisattvas is also vast. Up to and including, because the knowledge of all aspects is vast, the training in prajnaparamita of great bodhisattvas is also vast. Why is this? Because the earlier, later, and intermediate phases of form, up to and including the knowledge of all aspects, are all unobtainable, they are called vast. Because of their vastness, the training in prajnaparamita of great bodhisattvas is also vast.

Kausika! Because form is immeasurable, the training in prajnaparamita of great bodhisattvas is also immeasurable. Up to and including, because the knowledge of all aspects is immeasurable, the training in prajnaparamita of great bodhisattvas is also immeasurable. Why is this? It is because the measure of form, up to and including the knowledge of all aspects, cannot be apprehended. Just as the measure of empty space is also unobtainable, so too are form and the other dharmas; therefore, they are said to be immeasurable. Kausika! Because empty space is immeasurable, form and the other dharmas are also immeasurable. Because form and the other dharmas are immeasurable, the training in prajnaparamita of great bodhisattvas is also immeasurable.

Kausika! Because form is boundless, the training in prajnaparamita of great bodhisattvas is also boundless. Up to and including, because the knowledge of all aspects is boundless, the training in prajnaparamita of great bodhisattvas is also boundless. Why is this? It is because form, up to and including the knowledge of all aspects, cannot be apprehended either within or without. Just as empty space cannot be apprehended either within or without, so too are form and the other dharmas; therefore, they are said to be boundless. Kausika! Because empty space is boundless, form and the other dharmas are also boundless. Because form and the other dharmas are boundless, the training in prajnaparamita of great bodhisattvas is also boundless.

Furthermore, Kausika! Because the objects of cognition are boundless, the training in prajnaparamita of great bodhisattvas is also boundless.

Sakra, Lord of the Devas, asked:

– Why is the training in prajnaparamita of great bodhisattvas also boundless because the objects of cognition are boundless?

Subhuti replied:

– Because the objects of the knowledge of all-knowing wisdom are boundless, the training in prajnaparamita of great bodhisattvas is also boundless.

Furthermore, Kausika! Because the objects of the dharmadhatu are boundless, the training in prajnaparamita of great bodhisattvas is also boundless.

Sakra, Lord of the Devas, asked:

– Why is the training in prajnaparamita of great bodhisattvas also boundless because the objects of the dharmadhatu are boundless?

Subhuti replied:

– Because the dharmadhatu is boundless, objects of cognition are also boundless. Because objects of cognition are boundless, the dharmadhatu is also boundless. Because the dharmadhatu and objects of cognition are boundless, the Great Bodhisattvas’ training in prajnaparamita is also boundless.

Furthermore, Kausika! Because suchness and objects of cognition are boundless, the Great Bodhisattvas’ training in prajnaparamita is also boundless.

Sakra, Lord of the Gods, asked:

– Why is it that, because suchness and objects of cognition are boundless, the Great Bodhisattvas’ training in prajnaparamita is also boundless?

Subhuti replied:

– Because suchness is boundless, objects of cognition are also boundless. Because objects of cognition are boundless, suchness is also boundless. Because suchness and objects of cognition are boundless, the Great Bodhisattvas’ training in prajnaparamita is also boundless.

Furthermore, Kausika! Because sentient beings are boundless, the Great Bodhisattvas’ training in prajnaparamita is also boundless.

Sakra, Lord of the Gods, asked:

– Why is it that, because sentient beings are boundless, the Great Bodhisattvas’ training in prajnaparamita is also boundless?

Subhuti replied:

– What do you think? When one speaks of a sentient being, of what dharma is that sentient being a concept?

Sakra, Lord of the Gods, said:

– Venerable Sir! A sentient being, a sentient being, is neither a concept of a dharma nor a concept of a non-dharma. It is merely a conventionally established designation, a provisional name, an unreal name, a name without causes and conditions.

Subhuti asked again:

– Then, in your opinion, does this profound Prajnaparamita Sutra reveal that sentient beings truly exist?

Sakra, Lord of the Gods, replied:

– Venerable Sir! It does not!

Subhuti said:

– Since this profound Prajnaparamita Sutra does not reveal that sentient beings truly exist, they are said to be boundless, for whether within or without, they are wholly unobtainable. Kausika! What do you think? Throughout kalpas as numerous as the sands of the Ganges, the Tathagatas, Arhats, Perfectly Enlightened Ones have spoken the names of sentient beings. Is there any sentient being herein that arises or ceases?

Sakra, Lord of the Gods, replied:

– Venerable Sir! There is none! Why? Because the intrinsic nature of sentient beings is originally pure and has, from the beginning, never existed.

Subhuti said:

– For this reason, I say that sentient beings are boundless and that the Great Bodhisattvas’ training in prajnaparamita is therefore also boundless. Kausika! From these causes and conditions, you should know that the Great Bodhisattvas’ training in prajnaparamita must be described as exceedingly vast, immeasurable, and boundless.

V. CHAPTER ON THE MANIFESTATION OF THE JEWELED STUPA

01

At that time, within the assembly, Sakra, Lord of the Gods, and the other devas of the Desire Realm, Brahma kings and the other devas of the Form Realm, together with the celestial maidens and the god Isana, simultaneously raised their voices three times and proclaimed:

– Excellent! Excellent! The Venerable Subhuti, empowered by the Buddha’s spiritual might, serving as a refuge and protector, has skillfully distinguished and revealed for us, and for the worlds with their devas and humans, the wondrous nature of dharmas called prajnaparamita. If any Great Bodhisattva practices in accordance with the teachings of this profound prajnaparamita and never departs from it, we shall reverently honor, make offerings to, respect, and praise that person just as we would a Tathagata, Arhat, Perfectly Enlightened One.

Within such profound teachings of prajnaparamita, truly no dharma whatsoever can be apprehended. That is, therein no form can be apprehended; no feeling, perception, formations, or consciousness can be apprehended. Thus, up to and including the knowledge of all things, nothing can be apprehended; nor can the knowledge of the aspects of the paths or the knowledge of all aspects be apprehended. Although none of these dharmas can be apprehended, the sacred teachings of the Three Vehicles can nevertheless be expounded: namely, the sacred teachings of the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Supreme Vehicle.

At that time, the Buddha addressed the devas:

– So it is! So it is! It is exactly as you have said. In these profound teachings of prajnaparamita, although no dharmas such as form and so forth can be apprehended, the sacred teachings of the Three Vehicles can nevertheless be expounded. Therefore, if any Great Bodhisattva, taking non-apprehension as skillful means, practices this prajnaparamita in accordance with the teachings and never departs from it, all you devas and others should go to that place and sincerely honor, make offerings to, respect, and praise that bodhisattva just as you would a Tathagata, Arhat, Perfectly Enlightened One. Why? Because although the sacred teachings of the Three Vehicles are extensively taught within these profound teachings of prajnaparamita, the Tathagata is entirely unobtainable. The Tathagata cannot be apprehended as conjoined with generosity through prajnaparamita. Nor can the Tathagata be apprehended as separate from generosity through prajnaparamita. The Tathagata cannot be apprehended as conjoined with inner emptiness through the emptiness of the intrinsic nature of nonexistence. Nor can the Tathagata be apprehended as separate from inner emptiness through the emptiness of the intrinsic nature of nonexistence. The Tathagata cannot be apprehended as conjoined with suchness through the inconceivable realm. Nor can the Tathagata be apprehended as separate from suchness through the inconceivable realm. The Tathagata cannot be apprehended as conjoined with the realm of cessation through the unconditioned realm. Nor can the Tathagata be apprehended as separate from the realm of cessation through the unconditioned realm. The Tathagata cannot be apprehended as conjoined with the Noble Truths of suffering, its origin, its cessation, and the path. Nor can the Tathagata be apprehended as separate from the Noble Truths of suffering, its origin, its cessation, and the path. The Tathagata cannot be apprehended as conjoined with the four establishments of mindfulness through the Noble Eightfold Path. Nor can the Tathagata be apprehended as separate from the four establishments of mindfulness through the Noble Eightfold Path. The Tathagata cannot be apprehended as conjoined with the four meditative absorptions, the four immeasurables, and the four formless concentrations. Nor can the Tathagata be apprehended as separate from the four meditative absorptions, the four immeasurables, and the four formless concentrations. The Tathagata cannot be apprehended as conjoined with the eight liberations and the nine successive attainments. Nor can the Tathagata be apprehended as separate from the eight liberations and the nine successive attainments. The Tathagata cannot be apprehended as conjoined with the gateways to liberation of emptiness, signlessness, and wishlessness. Nor can the Tathagata be apprehended as separate from the gateways to liberation of emptiness, signlessness, and wishlessness. The Tathagata cannot be apprehended as conjoined with the Ground of Great Joy through the Ground of the Dharma Cloud. Nor can the Tathagata be apprehended as separate from the Ground of Great Joy through the Ground of the Dharma Cloud. The Tathagata cannot be apprehended as conjoined with the five kinds of eyes and the six superknowledges. Nor can the Tathagata be apprehended as separate from the five kinds of eyes and the six superknowledges. The Tathagata cannot be apprehended as conjoined with the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha. Nor can the Tathagata be apprehended as separate from the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha. The Tathagata cannot be apprehended as conjoined with the quality of never losing mindfulness and the nature of constant equanimity. Nor can the Tathagata be apprehended as separate from the quality of never losing mindfulness and the nature of constant equanimity. The Tathagata cannot be apprehended as conjoined with all dharani gateways and samadhi gateways. Nor can the Tathagata be apprehended as separate from all dharani gateways and samadhi gateways. The Tathagata cannot be apprehended as conjoined with the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Nor can the Tathagata be apprehended as separate from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Devas, you should know! If a great bodhisattva, with regard to all dharmas, uses non-attainment as skillful means and earnestly and diligently cultivates and studies the perfection of generosity, up to the knowledge of all aspects, then this great bodhisattva can constantly practice prajnaparamita and never abandon it. Therefore, you should go to that bodhisattva and, with utmost sincerity, reverently make offerings, honor, and praise that great bodhisattva just as you would the Tathagata, the Worthy One, the Perfectly Enlightened One.

Devas, you should know! In the distant past, when Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, appeared in the world, I was at a crossroads in the royal capital of Padmavati. Upon seeing Dipankara Buddha, I immediately took five lotus blossoms and offered them to him, and spread my hair over the mud in order to seek the essential true Dharma.

Using non-attainment as skillful means, I did not depart from the perfections of generosity, pure ethical discipline, patience, diligence, meditation, and prajnaparamita; nor from the knowledge of all aspects and immeasurable, boundless other Buddha-dharmas. At that time, Dipankara Buddha bestowed upon me the prediction of unsurpassed, perfect enlightenment, saying: “Good man! In a future age, after innumerable kalpas, during the Auspicious Kalpa of this world, you will become a Buddha named Shakyamuni 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.

You will proclaim prajnaparamita and liberate immeasurable sentient beings.”

The devas then all addressed the Buddha:

“World-Honored One! Such prajnaparamita is truly rare, for it enables the assemblies of great bodhisattvas swiftly to attain the knowledge of all-knowledge. Because they use non-attainment as skillful means, they neither grasp nor relinquish form, up to consciousness. In the same way, they neither grasp nor relinquish all-knowledge, knowledge of the aspects of the paths, or knowledge of all aspects.”

At that time, the Buddha observed that the fourfold assembly was in harmony, and that the assembly of great bodhisattvas, the devas of the Four Great Kings, successively up to the devas of Akanishtha Heaven, had all gathered in the assembly to bear witness together. The World-Honored One then entrusted them to Shakra, Lord of the Devas:

“Kaushika! If great bodhisattvas, bhikshus, bhikshunis, upasakas, upasikas, sons of devas, daughters of devas, good men, good women, and others do not depart from the aspiration for the knowledge of all-knowledge, and, using non-attainment as skillful means, accept and retain, read and recite, diligently cultivate and study, and properly contemplate profound prajnaparamita, and extensively proclaim it to others, you should know that all evil maras and their retinues will be unable to harm them. Why is this?

“Kaushika! It is because these good men, good women, and others skillfully abide in the emptiness, signlessness, and wishlessness of form, up to skillfully abiding in the emptiness, signlessness, and wishlessness of the knowledge of all aspects. Emptiness cannot be used to harm emptiness, signlessness cannot be used to harm signlessness, and wishlessness cannot be used to harm wishlessness. Why? Because such dharmas are entirely devoid of intrinsic nature. The one who harms, the one who is harmed, the time, the place, and the act of causing harm are all unattainable.

“Furthermore, Kaushika! Neither humans nor nonhuman beings can harm these good men, good women, and others. Why? Because these good men, good women, and others know how to use non-attainment as skillful means and constantly cultivate loving-kindness, compassion, sympathetic joy, and equanimity toward sentient beings; therefore, no nonhuman being can cause them harm.

“Furthermore, Kaushika! These good men, good women, and others will never be injured by dangerous, evil, or untoward events, nor will they suffer an untimely death. Why? Because these good men, good women, and others constantly cultivate the perfection of generosity, properly assisting and nurturing sentient beings.

“Furthermore, Kaushika! Throughout the trichiliocosm, from wherever there are devas of the Four Great Kings up to the Abundant-Fruit Heaven, all those who have aroused the aspiration for unsurpassed, perfect enlightenment but have never heard, accepted and retained, read and recited, diligently cultivated and studied, or properly contemplated profound prajnaparamita must not depart from the aspiration for the knowledge of all-knowledge. Using non-attainment as skillful means, they must listen wholeheartedly to profound prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, and properly contemplate it.

“Furthermore, Kaushika! If any good men, good women, and others do not depart from the aspiration for the knowledge of all-knowledge and, using non-attainment as skillful means, wholeheartedly listen to profound prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, and properly contemplate it, then whether they are in an empty house, in the wilderness, on a dangerous road, or in a perilous place, these good men, good women, and others will not be so terrified that their hair stands on end. Why? Because these good men, good women, and others do not depart from the aspiration for the knowledge of all-knowledge and, using non-attainment as skillful means, skillfully cultivate inner emptiness, up to the emptiness of the intrinsic nature of nonexistence.”

At that time, throughout the trichiliocosm, the assemblies of devas from the Heaven of the Four Great Kings up to Akanishtha Heaven joined their palms and addressed the Buddha:

“World-Honored One! If any good men, good women, and others do not depart from the aspiration for the knowledge of all-knowledge and, using non-attainment as skillful means, constantly and wholeheartedly listen to profound prajnaparamita, accept and retain it, read and recite it, diligently cultivate and study it, properly contemplate it, transcribe it, explain it, proclaim it, and circulate it everywhere, we shall constantly follow them, reverently protect them, and prevent all calamities from afflicting or harming them. Why? Because these good men, good women, and others are themselves great bodhisattvas. Because of these great bodhisattvas, sentient beings are enabled forever to escape the dangerous and evil realms of hell beings, animals, hungry ghosts, asuras, and so forth.

“Because of these great bodhisattvas, devas, humans, yakshas, nagas, and others are enabled forever to escape all untoward calamities, illness, poverty, hunger, thirst, cold, heat, and so forth.

“Because of these great bodhisattvas, devas, humans, asuras, and others bring all undesirable circumstances to an end; wherever they dwell, there is no banditry, and all sentient beings treat one another with loving-kindness.

“Because of these great bodhisattvas, the ten wholesome courses of karma exist in the world; as do the four meditative absorptions, the four immeasurables, and the four formless concentrations; the perfection of generosity up to prajnaparamita; inner emptiness up to the emptiness of the intrinsic nature of nonexistence; suchness up to the inconceivable realm; the realm of cessation up to the unconditioned realm; the noble truths of suffering, its origin, its cessation, and the path; the four foundations of mindfulness up to the Noble Eightfold Path; the eight liberations and the nine successive meditative attainments; the liberating Dharma gates of emptiness, signlessness, and wishlessness; the Stage of Pure Contemplation up to the Stage of the Tathagata;

the Stage of Utmost Joy up to the Stage of the Dharma Cloud; the five kinds of eyes and the six superknowledges; the ten powers of the Tathagata up to the eighteen distinctive qualities of a Buddha; the Dharma of never losing mindfulness and the nature of constant equanimity; all dharani Dharma gates and samadhi Dharma gates; and all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects.

“Because of these great bodhisattvas, the world has great kshatriya clans, great brahmin clans, great clans of elders, great clans of householders, kings of lesser realms, wheel-turning sage kings, and the ministers and officials who assist them.”

It is owing to these great bodhisattvas that there are in the world the gods of the Heaven of the Four Great Kings, up to the gods of the Heaven of Mastery over Others’ Creations, the gods of the Brahma Hosts, the gods of the Highest Form Heaven, the gods of the Sphere of Infinite Space, and the gods of the Sphere of Neither Perception nor Non-Perception.

It is owing to these great bodhisattvas that there are in the world those progressing toward stream-entry, the fruit of stream-entry, those progressing toward once-returning, the fruit of once-returning, those progressing toward non-returning, the fruit of non-returning, those progressing toward arhatship, the fruit of arhatship, those progressing toward pratyekabuddhahood, and the fruit of pratyekabuddhahood.

It is owing to these great bodhisattvas that there are in the world great bodhisattvas who bring sentient beings to maturity, adorn and purify Buddha-fields, and cultivate the supreme practices of bodhisattvas.

It is owing to these great bodhisattvas that Tathagatas, Arhats, Perfectly Enlightened Ones appear in the world, attain unsurpassed, complete, perfect enlightenment, turn the sublime and wondrous Dharma wheel, and deliver immeasurable sentient beings.

It is owing to these great bodhisattvas that the Three Jewels—the Buddha, Dharma, and Sangha—exist in the world, bringing benefit and happiness to all sentient beings.

Blessed One! For this reason, we gods, asuras, nagas, powerful yakshas, humans, nonhumans, and others constantly follow, protect, and revere these great bodhisattvas, preventing all calamities and untimely misfortunes from harming them. Thus, their activities of listening to, accepting and retaining, reading and reciting, cultivating, properly contemplating, and copying the prajnaparamita are never interrupted.

The Buddha then addressed the gods:

“Just so! Just so! It is exactly as you have said. If good men, good women, and others do not depart from the aspiration for the knowledge of all modes, take non-apprehension as their skillful means, and constantly and wholeheartedly listen to, accept and retain, read and recite, diligently study and cultivate, properly contemplate, copy, explain, expound, proclaim, and disseminate this profound prajnaparamita everywhere, you should know that these good men, good women, and others are themselves great bodhisattvas.

“It is owing to these great bodhisattvas that sentient beings are enabled to abandon the evil destinies forever, and even that the Three Jewels appear in the world and bring great benefit to sentient beings. Therefore, you powerful gods, nagas, spirits, humans, nonhumans, and others should constantly revere, make offerings to, honor, praise, and diligently protect these great bodhisattvas, warding off all calamities, untimely misfortunes, and afflictions.

If you revere, make offerings to, honor, praise, and protect such great bodhisattvas, you should know that you thereby revere, make offerings to, honor, praise, and protect me and all the Tathagatas, Arhats, Perfectly Enlightened Ones throughout the ten directions. Therefore, all you gods, nagas, yakshas, spirits, seers, asuras, and others should constantly follow these great bodhisattvas, revering, making offerings to, honoring, praising, and protecting them, and should not allow any calamity, untimely misfortune, or affliction to harm them.

“You should know this: Suppose that shravakas and pratyekabuddhas filled the entire great trichiliocosm as densely as rice plants, sesame plants, bamboo, reeds, thickets, and forests, without any vacant space, and that good men, good women, and others, throughout their entire lives, revered, made offerings to, honored, and praised those fields of merit with immeasurable, fine, marvelous, and excellent treasures. Suppose, on the other hand, that someone, for only a moment, revered, made offerings to, honored, and praised a newly aspiring great bodhisattva who had not departed from the six paramitas.

Compared with the merit of the latter, the former merit would not equal even one hundredth, one thousandth, or even the smallest fraction of it. Why? Because great bodhisattvas and the Tathagatas, Arhats, Perfectly Enlightened Ones do not appear in the world through the shravaka or pratyekabuddha vehicles.

It is only owing to great bodhisattvas that shravakas, pratyekabuddhas, and the Tathagatas, Arhats, Perfectly Enlightened Ones appear in the world. Therefore, you powerful gods, nagas, humans, nonhumans, and others should constantly support, revere, make offerings to, honor, and praise these great bodhisattvas, and should not allow any calamity, untimely misfortune, or affliction to harm them. Gods!

Through performing this deed, you will always possess merit and enjoy peace and happiness among gods and humans, until you attain ultimate nirvana, bringing great benefit throughout all future ages.”

Then Shakra, Lord of the Gods, again said to the Buddha:

“Blessed One! It is truly wonderful and rare. The great bodhisattvas wholeheartedly listen to, accept and retain, read and recite, diligently study and cultivate, properly contemplate, copy, explain, expound, proclaim, and disseminate the prajnaparamita everywhere.

They preserve and manifest the supreme benefits of these teachings, guide sentient beings, and adorn and purify Buddha-fields. Journeying from one Buddha-field to another, they personally draw near to, serve, and make offerings to all Buddhas, the Blessed Ones. They rejoice in and delight in the supreme roots of goodness accordingly.

By revering, making offerings to, honoring, and praising all Buddhas, they are reborn in the presence of the Buddhas, swiftly receive the true Dharma, and bring it to perfect fulfillment. Until they attain unsurpassed, complete, perfect enlightenment, they never forget the true Dharma they have heard and retained. Therefore, their lineage is perfected, their mother is perfected, their father is perfected, their retinue is perfected, their marks and excellent characteristics are perfected, their radiance is perfected, their eyes and ears are perfected, their voice is perfected, their dharanis are perfected, and their samadhis are perfected.

Moreover, through the power of skillful means, they manifest bodies resembling those of Buddhas.

“Furthermore, through their power, they travel from one world devoid of a Buddha to another world devoid of a Buddha and, through skillful means, manifest the bodies of Buddhas. They teach and praise generosity through prajnaparamita. They teach and praise inner emptiness through the emptiness of the absence of intrinsic nature.

They teach and praise suchness through the inconceivable realm. They teach and praise the realm of cessation through the unconditioned realm. They teach and praise the noble truths of suffering, its origin, its cessation, and the path.

They teach and praise the four foundations of mindfulness through the Noble Eightfold Path. They teach and praise the four dhyanas, the four immeasurables, and the four formless absorptions. They teach and praise the eight liberations and the nine successive meditative attainments.

They teach and praise the gates of liberation of emptiness, signlessness, and wishlessness. They teach and praise the Stage of Pure Contemplation through the Stage of the Tathagata. They teach and praise the Stage of Utmost Joy through the Stage of the Dharma Cloud.

They teach and praise the five kinds of eyes and the six superknowledges. They teach and praise the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha. They teach and praise the quality of never forgetting and the nature of constant equanimity.

They teach and praise all dharani gates and samadhi gates. They teach and praise the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all modes. They teach and praise the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha.

“Furthermore, through the power of skillful means, they proclaim the true Dharma for sentient beings and teach and transform them within the teachings of the three vehicles according to their capacities, enabling them to become completely liberated from birth, aging, illness, and death and to enter the realm of nirvana without remainder. Or else they rescue them from the sufferings of the evil destinies and enable them to enjoy sublime and wondrous happiness among gods and humans.”

Shakra, Lord of the Gods, then said to the Buddha:

“Blessed One! Such prajnaparamita is truly rare. Whoever is able to preserve such prajnaparamita thereby fully preserves the six paramitas, up to and including the knowledge of all aspects. They also fully preserve the fruit of stream-entry, once-returning, non-returning, arhatship, and a solitary buddha’s enlightenment, as well as all the practices of great bodhisattvas and the fruit of the unsurpassed, complete, perfect enlightenment of all Buddhas.”

The Blessed One said to Śakra, Lord of the Devas:

“Indeed! Indeed! It is exactly as you have said. Whoever is able to preserve such prajnaparamita thereby fully preserves the six paramitas and, in full detail, up to and including all the practices of great bodhisattvas and the fruit of the unsurpassed, complete, perfect enlightenment of all Buddhas.”

Fascicle 500

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