大般若波羅蜜多經

XVI. THE CHAPTER ON THE INCONCEIVABLE AND THE LIKE

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! The profound prajnaparamita appears in the world for the sake of a great work. It appears in the world for the sake of an inconceivable work. It appears in the world for the sake of an immeasurable work. It appears in the world for the sake of a work beyond number. It appears in the world for the sake of an incomparable work—is this so?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. Subhuti! How does the profound prajnaparamita appear in the world for the sake of a great work? All Tathagatas, Arhats, Perfectly Enlightened Ones, never abandon the great work of saving all sentient beings. For the sake of this work, the profound prajnaparamita appears in the world.

“Subhuti! How does the profound prajnaparamita appear in the world for the sake of an inconceivable work? The Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones, are inconceivable. For the sake of this work, the profound prajnaparamita appears in the world.

“Subhuti! How does the profound prajnaparamita appear in the world for the sake of an immeasurable work? No sentient being can measure the Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones. For the sake of this work, the profound prajnaparamita appears in the world.

“Subhuti! How does the profound prajnaparamita appear in the world for the sake of a work beyond number? No one can truly know the extent of the Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones. For the sake of this work, the profound prajnaparamita appears in the world.

“Subhuti! How does the profound prajnaparamita appear in the world for the sake of an incomparable work? No one can equal the Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones, much less surpass them. For the sake of this work, the profound prajnaparamita appears in the world.”

The Venerable Subhuti again addressed the Buddha:

“Is it only the Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones, that are inconceivable, immeasurable, beyond number, and incomparable, or are there other dharmas as well?”

The Buddha said:

“Subhuti! It is not only the Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of all-knowledge of the Tathagatas, Arhats, Perfectly Enlightened Ones, that are inconceivable, immeasurable, beyond number, and incomparable; there are other dharmas that likewise are inconceivable, immeasurable, beyond number, and incomparable. Those dharmas are form, feeling, perception, formations, and consciousness, and, more extensively, up to the knowledge of all aspects; these too are inconceivable, immeasurable, beyond number, and incomparable.

Thus, all dharmas are inconceivable, immeasurable, beyond number, and incomparable. Within the true nature of all dharmas, mind and mental factors are entirely unobtainable. Why?

Because form through consciousness cannot be established, they are inconceivable, immeasurable, beyond number, and incomparable. Up to the knowledge of all aspects cannot be established; therefore, it is inconceivable, immeasurable, beyond number, and incomparable.”

The Venerable Subhuti then addressed the Buddha:

“For what reason are form through consciousness, and, more extensively, up to the knowledge of all aspects, all incapable of being established, and therefore inconceivable, immeasurable, beyond number, and incomparable?”

The Buddha said:

“Subhuti! Because form through consciousness, and, more extensively, up to the knowledge of all aspects, have no intrinsic nature, they cannot be established. Because they cannot be established, they are inconceivable, immeasurable, beyond number, and incomparable.”

The Venerable Subhuti again addressed the Buddha:

“For what reason are form through consciousness, and, more extensively, up to the knowledge of all aspects, all without intrinsic nature?”

The Buddha said:

“Subhuti! With regard to form through consciousness, and, more extensively, up to the knowledge of all aspects, conceptualization, measurement, enumeration, and comparison as to equality or inequality are all unobtainable.”

The Venerable Subhuti again addressed the Buddha:

“For what reason, with respect to form through consciousness, and, more extensively, up to the knowledge of all aspects, are conceptualization, measurement, enumeration, equality, and inequality all unobtainable?”

The Buddha said:

“Subhuti! The intrinsic nature of form through consciousness, and, more extensively, up to the knowledge of all aspects, is inconceivable, immeasurable, beyond number, and incomparable because its intrinsic nature is empty.

“Furthermore, Subhuti! Because form through consciousness, and, more extensively, up to the knowledge of all aspects, are all unobtainable, they are inconceivable, immeasurable, beyond number, and incomparable.”

The Venerable Subhuti addressed the Buddha:

“For what reason are form through consciousness, and, more extensively, up to the knowledge of all aspects, all unobtainable, and therefore inconceivable, immeasurable, beyond number, and incomparable?”

The Buddha said:

“Subhuti! Because form through consciousness, and, more extensively, up to the knowledge of all aspects, are without limit, they are unobtainable. Because they are unobtainable, they are inconceivable, immeasurable, beyond number, and incomparable.”

The Venerable Subhuti addressed the Buddha:

“For what reason are form through consciousness, and, more extensively, up to the knowledge of all aspects, all without limit and therefore unobtainable?”

The Buddha said:

“Subhuti! Because form through consciousness, and, more extensively, up to the knowledge of all aspects, are all inconceivable, immeasurable, beyond number, and incomparable, they are without limit; and because they are without limit, they are all unobtainable.

“Furthermore, Subhuti! What do you think? Within the inconceivability, immeasurability, innumerability, and incomparability of form through consciousness, and, more extensively, up to the knowledge of all aspects, can form through consciousness, and, more extensively, up to the knowledge of all aspects, be apprehended?”

Subhuti addressed the Buddha:

“World-Honored One! They cannot be apprehended.”

The Buddha said:

“Subhuti! So it is! So it is! For this reason, all dharmas are inconceivable, immeasurable, beyond number, and incomparable.

“Subhuti, you should know that because all dharmas are inconceivable, immeasurable, beyond number, and incomparable, the Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous enlightenment, and dharmas of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones, are likewise inconceivable, immeasurable, beyond number, and incomparable.”

Subhuti, you should know: The Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous awakening, and knowledge of all dharmas of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable because conceptual thought has ceased; immeasurable because measurement has ceased; innumerable because enumeration has ceased; and incomparable because comparison has ceased. Therefore, all dharmas are inconceivable, immeasurable, innumerable, and incomparable.

Subhuti, you should know: The Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous awakening, and knowledge of all dharmas of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable because they transcend conceptual thought; immeasurable because they transcend measurement; innumerable because they transcend enumeration; and incomparable because they transcend comparison. Therefore, all dharmas are likewise inconceivable, immeasurable, innumerable, and incomparable.

Subhuti, you should know: “Inconceivable” is merely a designation for the inconceivable. “Immeasurable” is merely a designation for the immeasurable. “Innumerable” is merely a designation for the innumerable. “Incomparable” is merely a designation for the incomparable. For this reason, the Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous awakening, and knowledge of all dharmas of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, immeasurable, innumerable, and incomparable.

Subhuti, you should know: The inconceivable is inconceivable like space. In the same way, extending through the incomparable, it is incomparable like space. For this reason, the Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous awakening, and knowledge of all dharmas of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, immeasurable, innumerable, and incomparable.

Subhuti, you should know: The Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous awakening, and knowledge of all dharmas of all Tathagatas, Arhats, Perfectly Enlightened Ones cannot be conceived, measured, enumerated, or equaled by shravakas, pratyekabuddhas, worldly beings, devas, humans, asuras, and others. For this reason, it is said that the Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous awakening, and knowledge of all dharmas of the Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, immeasurable, innumerable, and incomparable.

When the Buddha taught this chapter on the inconceivable, immeasurable, innumerable, and incomparable, five hundred bhikshus in the assembly, their outflows exhausted, attained liberation of mind. Another two thousand bhikshunis likewise exhausted all their outflows and attained liberation of mind. Sixty thousand male lay followers became free from dust and defilement with regard to all dharmas and attained the pure Dharma-eye. Thirty thousand female lay followers likewise became free from dust and defilement with regard to all dharmas and attained the pure Dharma-eye. Two thousand great bodhisattvas attained patient acceptance of the non-arising of dharmas and received predictions of Buddhahood in the Auspicious Eon.

XVII. CHAPTER ON ANALOGIES

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One! Does the profound prajnaparamita appear in the world for the sake of a great undertaking, for the sake of an inconceivable undertaking, for the sake of an immeasurable undertaking, for the sake of an innumerable undertaking, and for the sake of an incomparable undertaking?”

The Buddha said:

“Subhuti! So it is! So it is!

Why? Because the profound prajnaparamita is capable of accomplishing the six paramitas. It constantly accomplishes the emptiness of the internal, through to the emptiness of the absence of intrinsic nature.

It constantly accomplishes suchness, through to the realm of the inconceivable. It constantly accomplishes the Noble Truths of suffering, its arising, its cessation, and the path. It constantly accomplishes the four dhyanas, the four immeasurables, and the four formless absorptions.

It constantly accomplishes the four foundations of mindfulness, through to the Noble Eightfold Path. It constantly accomplishes the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities. It constantly accomplishes the Dharma gateways of liberation through emptiness, signlessness, and wishlessness.

It constantly accomplishes the Stage of Pure Contemplation, through to the Stage of the Tathagata. It constantly accomplishes the Stage of Utmost Joy, through to the Stage of the Dharma Cloud. It constantly accomplishes all dharani gateways and samadhi gateways.

It constantly accomplishes the five kinds of eyes and the six superknowledges. It constantly accomplishes the ten powers of the Tathagata, through to the eighteen unique qualities of a Buddha. It constantly accomplishes great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

It constantly accomplishes the thirty-two marks of a Great Person and the eighty excellent characteristics. It constantly accomplishes the Dharma of unerring mindfulness and the nature of perpetual equanimity. It constantly accomplishes the fruit of stream-entry, through to pratyekabuddha awakening.

It constantly accomplishes all practices of great bodhisattvas and the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas. It constantly accomplishes the knowledge of all dharmas, knowledge of the aspects of the paths, and knowledge of all aspects.

“Subhuti, you should know: It is like a mighty consecrated king of the kshatriya lineage, possessing majestic power and sovereignty, who, after conquering all, entrusts the affairs of state to his great ministers, folds his arms, sits at ease, and peacefully enjoys happiness. The Tathagata is likewise the great Dharma King, possessing majestic power and sovereignty and having conquered all. He entrusts all the teachings of the shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas to the profound prajnaparamita, because the profound prajnaparamita is fully capable of accomplishing every undertaking.

Therefore, Subhuti, the profound prajnaparamita appears in the world for the sake of a great undertaking, and, in the same way, through to appearing in the world for the sake of an incomparable undertaking.

“Why? Because the profound prajnaparamita appears in the world to accomplish every undertaking without grasping or appropriating form; it appears in the world to accomplish every undertaking without grasping or appropriating feeling, perception, formations, or consciousness. In the same way, through to the knowledge of all dharmas, it appears in the world to accomplish every undertaking without grasping or appropriating it; it appears in the world to accomplish every undertaking without grasping or appropriating the knowledge of the aspects of the paths or the knowledge of all aspects.

It appears in the world to accomplish every undertaking without grasping or appropriating the fruit of stream-entry. In the same way, through to the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas, it appears in the world to accomplish every undertaking without grasping or appropriating it.”

The Venerable Subhuti then addressed the Buddha:

“Why does this profound prajnaparamita appear in the world to accomplish every undertaking without grasping or appropriating form, through to the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas?”

The Buddha said:

“Subhuti! What do you think? Do you perceive form, through to the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas, as something that can be grasped or appropriated?”

Subhuti addressed the Buddha:

“No, Blessed One! No, Well-Gone One!”

The Buddha said:

“Subhuti! Excellent! Excellent! I also do not perceive form, through to the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas, as anything that can be grasped or appropriated. Because I do not perceive it, I do not appropriate it. Because I do not appropriate it, I do not grasp it. For this reason, the profound prajnaparamita neither grasps nor appropriates form, through to the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas.”

Subhuti, you should know: I also do not perceive any Buddha-nature, Tathagata-nature, nature of spontaneous awakening, or nature of all-knowledge belonging to any Tathagata, Arhat, Perfectly Enlightened One that can be apprehended. Because I do not perceive it, I do not grasp it. Because I do not grasp it, I do not cling to it.

The profound prajnaparamita is likewise: it does not perceive any Buddha-nature, Tathagata-nature, nature of spontaneous awakening, or nature of all-knowledge belonging to any Tathagata, Arhat, Perfectly Enlightened One that can be apprehended. Because of this condition of non-apprehension, Subhuti, when great bodhisattvas practice the profound prajnaparamita, they do not apprehend form, feeling, perception, formations, or consciousness, and so forth, up to and including the Buddha-nature, Tathagata-nature, nature of spontaneous awakening, and nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones.

At that time, the devas of the Desire Realm and the Form Realm together addressed the Buddha:

“This prajnaparamita is exceedingly profound, difficult to see, difficult to understand, inconceivable, transcending the sphere of thought, peaceful, sublime, rightly known, deep, and comprehensible only to those of exceptionally keen wisdom. Those sentient beings who have profound faith in and understanding of this profound prajnaparamita should be known to have made offerings to hundreds of thousands of Buddhas in the past, made vast vows in the presence of those Buddhas, planted many roots of goodness, drawn near to spiritual friends, and received the protection of innumerable spiritual friends; only thus are they able to have faith in and understand such prajnaparamita.

If, upon hearing such prajnaparamita, one wholeheartedly believes in and understands it, one should know that this person is a great bodhisattva who will certainly attain unsurpassed, perfect enlightenment. Suppose that all the various sentient beings throughout the trichiliocosm were to attain the stages of one who follows through faith, one who follows the Dharma, the eighth-stage practitioner, stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha.

Although all of them would have accomplished either wisdom or abandonment, they would not equal a person who, for a single day, joyfully accepts, reflects upon, carefully considers, and contemplates the profound prajnaparamita. The acceptance of the Dharma that this person has accomplished regarding the profound prajnaparamita surpasses their wisdom and abandonment by an immeasurable and boundless degree. Why?

Although those who have attained the stage of one who follows through faith and so forth, whether through wisdom or abandonment, have all attained acceptance of the non-arising of dharmas, theirs is only a small portion compared with the acceptance of the Dharma attained by a great bodhisattva.”

The Buddha said to the devas:

“Excellent! Excellent! It is just as you have said.

Devas, you should know: if good men or good women and so forth listen to the prajnaparamita even for a moment and, having heard it, believe in and understand it, copy it, receive and uphold it, read and recite it, cultivate it, contemplate it, and expound it, those good men and good women and so forth will swiftly escape birth and death and soon realize nirvana. They far surpass those who, seeking the vehicles of the shravakas or pratyekabuddhas, distance themselves from the prajnaparamita and study other scriptures for one kalpa or even longer than one kalpa.

Why? Because this scripture of the profound prajnaparamita encompasses all supremely sublime dharmas. Those who follow through faith, those who follow the Dharma, and so forth should all diligently cultivate this scripture so that the work they have undertaken may swiftly be brought to ultimate completion in accordance with their aspirations.

Relying upon this course of study, all Tathagatas, Arhats, Perfectly Enlightened Ones have attained, are attaining, and will attain unsurpassed, perfect enlightenment.”

Then the devas addressed the Buddha with one voice:

“This prajnaparamita is the great paramita, the inconceivable paramita, the immeasurable paramita, the incalculable paramita, and the incomparable paramita. Those who follow through faith, up to and including pratyekabuddhas, diligently study and cultivate this Dharma and thereby swiftly realize nirvana. All assemblies of great bodhisattvas diligently cultivate it and thereby swiftly attain unsurpassed, perfect enlightenment. Although shravakas, pratyekabuddhas, and bodhisattvas all rely upon this course of study and each reaches the ultimate goal, the profound prajnaparamita neither increases nor decreases.”

Having spoken these words, the devas rejoiced greatly. They bowed their heads at the Buddha’s feet, circumambulated the Buddha three times to the right, and then withdrew toward their celestial palaces. Before they had gone far from the assembly, they all vanished, each returning to his own palace.

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One, from where have those great bodhisattvas who hear the prajnaparamita taught and gain profound faith and understanding been reborn here?”

The Buddha said:

“Subhuti, if great bodhisattvas hear the prajnaparamita taught and gain profound faith and understanding, without sinking, becoming attached, growing confused, or being alarmed; without hesitation or fear; and without apprehending it, but instead joyfully accept it, make offerings to it, honor it, and constantly follow the Dharma teacher to inquire into its meaning—never leaving the teacher while walking, standing, sitting, or lying down, just as a newborn calf does not leave its mother—and, until they have attained a clear and ultimate understanding of the profound meaning of prajnaparamita, constantly teach it to others and resolutely never leave the scripture of the exceedingly profound prajnaparamita or the Dharma teacher who expounds it:

“Subhuti, you should know that these great bodhisattvas were formerly human beings and, after death, were reborn in this realm. Why? Because in a previous life these great bodhisattvas heard the profound prajnaparamita. Having heard it, they received and upheld it, read and recited it, cultivated it, contemplated it, expounded it, copied it, adorned it, made offerings to it, honored it, revered it, and praised it. Through these roots of goodness, they were able to avoid the eight adverse conditions; after dying in the human realm, they were reborn among human beings, and as soon as they heard this scripture, they gained profound faith and understanding.”

The Venerable Subhuti again addressed the Buddha:

“If there are great bodhisattvas endowed with such excellent merit who, after making offerings to and serving Buddhas in other regions, die in those realms and are reborn in this realm, will they, upon hearing the profound prajnaparamita taught, gain profound faith and understanding, copy it, receive and uphold it, read and recite it, cultivate it, contemplate it, expound it, make offerings to it, and honor it without weariness?”

The Buddha said:

“Subhuti, great bodhisattvas endowed with such excellent merit, who make offerings to and serve Buddhas in other regions and, after dying in those other regions, are reborn in this realm, will, upon hearing the profound prajnaparamita taught, gain profound faith and understanding, copy it, receive and uphold it, read and recite it, cultivate it, contemplate it, expound it, make offerings to it, and honor it with minds free from weariness.

Why? Because previously, in the presence of innumerable Buddhas in other regions, these great bodhisattvas heard the profound prajnaparamita taught and gained profound faith and understanding; copied it, received and upheld it, read and recited it, cultivated it, contemplated it, expounded it, made offerings to it, and honored it with minds free from weariness. Through these roots of goodness, after dying in those realms and being reborn here, they will hear this scripture and gain profound faith and understanding.

“Furthermore, Subhuti, there are great bodhisattvas who, after dying among the celestial assembly of Tushita Heaven, are reborn among human beings. They too are endowed with such merit. Why? Because in their previous lives, while in Tushita Heaven, these great bodhisattvas inquired of the great bodhisattva Maitreya concerning the profound meaning of prajnaparamita. Through these roots of goodness, after dying in that realm and being reborn among human beings, they hear the prajnaparamita taught, gain profound faith and understanding, copy it, receive and uphold it, read and recite it, cultivate it, contemplate it, expound it, make offerings to it, and honor it with minds free from weariness.”

Furthermore, Subhuti! There are good men and others who abide in the Great Vehicle. Although in past lives they heard of prajnaparamita through to the perfection of giving; or heard of internal emptiness through to the emptiness of the self-nature of non-nature; or heard of suchness through to the inconceivable realm; or heard of the noble truths of suffering, its origin, its cessation, and the path; or heard of the four dhyanas, the four immeasurable states, and the four formless absorptions; or heard of the four foundations of mindfulness through to the Noble Eightfold Path; or heard of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; or heard of the gateways to liberation of emptiness, signlessness, and wishlessness;

or heard of the Stage of Pure Contemplation through to the Stage of the Tathagata; or heard of the Stage of Great Joy through to the Stage of the Dharma Cloud; or heard of all dharani gateways and samadhi gateways; or heard of the five kinds of eyes and the six superknowledges; or heard of the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha; or heard of great loving-kindness, great compassion, great sympathetic joy, and great equanimity; or heard of the thirty-two marks and eighty excellent characteristics of a Great Being; or heard of the quality of never losing mindfulness and the nature of perpetual equanimity; or heard of all the practices of great bodhisattvas and the fruit of the unsurpassed, perfect awakening of the Buddhas;

or heard of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, they did not inquire into their profound meaning.

Now, having been born among human beings, although they hear the profound prajnaparamita being taught, their minds remain confused, doubtful, and timid; or they interpret it otherwise and are difficult to awaken.

Furthermore, Subhuti! There are good men and others who abide in the Great Vehicle. Although in previous lives they heard prajnaparamita and inquired into its profound meaning for perhaps one day through to ten days, they did not diligently cultivate in accordance with what was taught.

Now, born among human beings and hearing this profound prajnaparamita taught, their minds may remain steadfast and indestructible for one day through to ten days. Yet if they become separated from what they have heard of the profound prajnaparamita, doubt arises in their minds and they consequently fall back. Why?

Because although these good men and others who abide in the Great Vehicle heard prajnaparamita in previous lives and also inquired into its profound meaning, they did not diligently cultivate in accordance with what was taught. If in this life they encounter good spiritual friends who earnestly remind and exhort them, they delight in hearing the profound prajnaparamita. If they do not encounter good spiritual friends who earnestly encourage them, they do not delight in accepting this sutra.

Regarding prajnaparamita, at times they delight in hearing it, while at other times they do not wish to hear or accept it; at times they remain steadfast, while at other times they fall back. Their minds are at times frivolous and at times agitated, advancing and retreating without constancy, like a cotton branch swaying in the wind. You should know that these good men and others who abide in the Great Vehicle have only recently set forth toward the Great Vehicle.

They have not yet attended upon many true good spiritual friends, have not yet made offerings to many Buddhas, the Blessed Ones, and have never received and upheld, read and recited, copied, contemplated, or expounded the profound prajnaparamita. They have never diligently cultivated and studied prajnaparamita through to the perfection of giving, and, to speak more extensively, through to the knowledge of all aspects. You should know that because these good men and others who abide in the Great Vehicle have only recently set forth toward the Great Vehicle, they possess little reverence, faith, and delight concerning the Dharma of the Great Vehicle.

Therefore, they are not yet capable of copying, receiving and upholding, reading and reciting, cultivating, contemplating, or expounding the profound prajnaparamita for others.

Furthermore, Subhuti! If good men and others who abide in the Great Vehicle do not copy, receive and uphold, read and recite, cultivate, contemplate, or expound the profound prajnaparamita for others; or if they are unable to use profound prajnaparamita through to the perfection of giving, and, to speak more extensively, through to the knowledge of all aspects, to teach and transform sentient beings, then these good men and others who abide in the Great Vehicle will not receive the protective mindfulness of prajnaparamita through to the perfection of giving, and, to speak more extensively, through to the knowledge of all aspects.

These good men and others who abide in the Great Vehicle will be unable to cultivate in conformity with prajnaparamita through to the perfection of giving, and, to speak more extensively, through to the knowledge of all aspects. Because of these causes and conditions, they will fall into the ranks of the shravakas or pratyekabuddhas. Why?

Because these good men and others who abide in the Great Vehicle are unable to copy, receive and uphold, read and recite, cultivate, contemplate, or expound prajnaparamita for others. Nor are they able to use the profound prajnaparamita—and, to speak more extensively, through to the knowledge of all aspects—to embrace and guide sentient beings. They are unable to cultivate in conformity with prajnaparamita and, to speak more extensively, through to the knowledge of all aspects.

They do not receive the protective mindfulness of prajnaparamita and, to speak more extensively, through to the knowledge of all aspects. Therefore, they fall into the ranks of the shravakas or pratyekabuddhas.

Subhuti, you should know! It is like people traveling across the great ocean when their vessel is wrecked. If those aboard do not grasp hold of a piece of wood, a float, or a plank, or cling to a corpse as a support, they will certainly drown and die and will not reach the shore. If they cling to a wooden object, a float, a plank, or a corpse as a support, you should know that they will certainly not drown but will safely reach the shore, unharmed and uninjured, and attain happiness and peace.

Subhuti! So it is with good men and others who abide in the Great Vehicle. Although they have developed a small measure of reverence, faith, and delight in the Great Vehicle, if they do not rely upon the profound prajnaparamita—and, to speak more extensively, upon the scriptures corresponding to the knowledge of all aspects—by copying, receiving and upholding, reading and reciting, contemplating and cultivating it, and expounding it for others, you should know that these good men and others who abide in the Great Vehicle will decline midway.

They will not realize unsurpassed, perfect awakening, but will fall back into the ranks of the shravakas and pratyekabuddhas. If these good men and others who abide in the Great Vehicle have fully developed reverence, faith, and delight in the Great Vehicle, and are also able to rely upon the profound prajnaparamita—and, to speak more extensively, upon the scriptures corresponding to the knowledge of all aspects—by copying, receiving and upholding, reading and reciting, contemplating and cultivating it, and expounding it for others, you should know that these good men and others who abide in the Great Vehicle will certainly not fall midway into the ranks of the shravakas or pratyekabuddhas, but will certainly realize unsurpassed, perfect awakening.

Furthermore, Subhuti! It is like a person who wishes to cross a perilous and dangerous wilderness. If that person does not prepare provisions and equipment, they will be unable to reach a place of safety and happiness, but will encounter hardships and lose their life along the way.

Subhuti! So it is with unsurpassed, perfect awakening. Although these good men and others who abide in the Great Vehicle possess faith, patient acceptance, a pure mind, sublime joyful aspiration, ardent desire, resolute conviction, relinquishment, and diligence, if they do not embrace and uphold the profound prajnaparamita and, to speak more extensively, through to the knowledge of all aspects, you should know that these good men and others who abide in the Great Vehicle will decline midway.

They will not realize unsurpassed, perfect awakening, but will fall back to the stages of the shravakas and pratyekabuddhas.

Subhuti, you should know! Suppose you wished to cross a dangerous wilderness. If you knew to prepare provisions and equipment, you would certainly reach a place of safety without encountering mortal danger along the way.

Subhuti! So it is with unsurpassed, complete, perfect enlightenment. If good men and others who abide in the Great Vehicle possess faith, patience, purity of mind, sublime aspiration, zeal, resolute conviction, relinquishment, and vigor, and if they also constantly uphold the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects, you should know that these good men and others who abide in the Great Vehicle will not fail along the way.

They will pass beyond the stage of the shravakas and pratyekabuddhas, bring sentient beings to maturity, purify and adorn Buddha lands, and swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! Suppose a good man or good woman were to carry an unfired clay vessel to a river, pond, well, spring, or channel to draw water. You should know that this vessel would disintegrate.

Why? Because it has not been fired and cannot hold water; ultimately, it will return to earth. Subhuti!

So it is with unsurpassed, complete, perfect enlightenment. If good men and others who abide in the Great Vehicle possess faith, patience, purity of mind, sublime aspiration, zeal, resolute conviction, relinquishment, and vigor, but do not embrace the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects, you should know that these good men and others who abide in the Great Vehicle will fail along the way.

They will not realize unsurpassed, complete, perfect enlightenment but will instead fall back to the ranks of the shravakas or pratyekabuddhas.

Furthermore, Subhuti! Suppose a good man or good woman were to carry a thoroughly fired vessel to a river, pond, well, spring, or channel to draw water. You should know that the vessel would certainly not disintegrate.

Why? Because it has been thoroughly fired and can hold water for a long time. Subhuti!

So it is if good men and others who abide in the Great Vehicle possess faith, patience, purity of mind, sublime aspiration, zeal, resolute conviction, relinquishment, and vigor with respect to unsurpassed, complete, perfect enlightenment. If they are also able to embrace the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects, you should know that these good men and others who abide in the Great Vehicle will always be accepted, protected, and kept in mind by the Buddhas and bodhisattvas.

They will certainly not fail along the way but will pass beyond the stage of the shravakas and pratyekabuddhas, bring sentient beings to maturity, purify and adorn Buddha lands, and swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! Suppose there were an unintelligent merchant. While still on shore, before his vessel had been repaired, he loaded it full of goods, pushed it into the water, and hastily set out. You should know that the vessel would break apart and sink midstream, and the merchant, the vessel, and the goods would each be scattered in different places. This foolish merchant would lose his life and forfeit his wealth.

Subhuti! So it is if good men and others who abide in the Great Vehicle possess faith, patience, purity of mind, sublime aspiration, zeal, resolute conviction, relinquishment, and vigor with respect to unsurpassed, complete, perfect enlightenment, but do not embrace the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects. You should know that such good men and others who abide in the Great Vehicle will fail along the way, lose their lives, and forfeit their wealth. To lose their lives means to fall to the stage of the shravakas or pratyekabuddhas; to forfeit their wealth means to lose unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! Suppose there were a wise merchant who first repaired his vessel or raft while it was on dry land and then pushed it into the water. Only after examining it and finding no leaks would he load the goods aboard and set out.

You should know that this vessel would certainly not break apart or sink; the people and goods would remain safe and reach their destination. Subhuti! So it is if good men and others who abide in the Great Vehicle possess faith, patience, purity of mind, sublime aspiration, zeal, resolute conviction, relinquishment, and vigor with respect to unsurpassed, complete, perfect enlightenment, and also constantly embrace the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects.

You should know that such good men and others who abide in the Great Vehicle will always be protected and kept in mind by the Buddhas and bodhisattvas. They will not fail along the way but will pass beyond the stage of the shravakas and pratyekabuddhas, bring sentient beings to maturity, purify and adorn Buddha lands, and swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! It is like a person one hundred and twenty years old, aged and stooped, who also suffers from many illnesses, such as disorders of wind, heat, and phlegm, or a mixture of many other kinds of illness. What do you think? Could this old and sick person rise from bed unaided?

Subhuti said to the Buddha:

– No, Blessed One!

The Buddha said:

– Subhuti! Even if someone helped this person to stand, he would not have sufficient strength to walk one krosha, two kroshas, or three kroshas. Why? Because he is exceedingly old and afflicted by many illnesses. So it is, Subhuti! Although good men and others who abide in the Great Vehicle possess faith, patience, purity of mind, sublime aspiration, zeal, resolute conviction, relinquishment, and vigor with respect to unsurpassed, complete, perfect enlightenment, if they do not embrace the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects, you should know that these good men and others who abide in the Great Vehicle will fail along the way. They will not realize unsurpassed, complete, perfect enlightenment but will instead fall back to the ranks of the shravakas and pratyekabuddhas. Why? Because they do not embrace the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects, and therefore the Buddhas and bodhisattvas do not keep them in mind.

Subhuti, you should know! It is like a person one hundred and twenty years old, aged and stooped, who also suffers from many illnesses, such as disorders of wind, heat, and phlegm, or a mixture of many other kinds of illness. This old and sick person wishes to rise from bed and go elsewhere but cannot walk unaided.

Two strong men support him on either side, gently lift him, help him stand, and say to him: “There is no difficulty at all. Wherever you wish to go, the two of us will take you there. We will not abandon you and will certainly bring you safely to that place without harm.” Subhuti!

So it is if good men and others who abide in the Great Vehicle possess faith, patience, purity of mind, sublime aspiration, zeal, resolute conviction, relinquishment, and vigor with respect to unsurpassed, complete, perfect enlightenment, and also constantly embrace the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects. You should know that these good men and others who abide in the Great Vehicle will certainly not fail along the way.

They will pass beyond the stage of the shravakas and pratyekabuddhas, bring sentient beings to maturity, purify and adorn Buddha lands, and swiftly realize unsurpassed, complete, perfect enlightenment. Why? Because they constantly embrace the profound prajnaparamita with skillful means, up to and including, in full detail, the wisdom of all aspects, and therefore the Buddhas and bodhisattvas together keep them in mind.

At that time, Subhuti then said to the Buddha:

– Why do good men and others who abide in the Great Vehicle, because they do not embrace profound prajnaparamita together with skillful means, and, in detail, up to the knowledge of all aspects, fall back to the stage of a hearer or a pratyekabuddha and fail to attain unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! Excellent, excellent! Since you have now asked the Tathagata about this essential meaning, listen carefully, and I shall explain it for you. There are good men and others who abide in the Great Vehicle who, from the moment they first arouse the aspiration, cling to self and what belongs to self while practicing generosity through prajnaparamita. These good men and others who abide in the Great Vehicle think thus: I constantly practice generosity; I give this object; that person receives the object I give. When cultivating pure ethical discipline, they think thus: I constantly observe the precepts; I observe these precepts; I possess these precepts in full. When cultivating patient acceptance, they further think thus: I constantly cultivate patience; I am patient toward the object; I possess this patience in full. When cultivating diligence, they think thus: I am constantly diligent; I undertake this diligence; I possess this diligence in full. When cultivating meditative concentration, they think thus: I constantly cultivate concentration; I undertake this cultivation of concentration; I possess this concentration in full. When cultivating prajnaparamita, they think thus: I constantly cultivate wisdom; I undertake this cultivation of wisdom; I possess this wisdom in full.

Furthermore, Subhuti! When cultivating generosity, these good men and others who abide in the Great Vehicle cling to the existence of this generosity, cling to that which arises through generosity, and cling to generosity as belonging to self. When cultivating pure ethical discipline, they cling to the existence of this pure ethical discipline, cling to that which arises through pure ethical discipline, and cling to pure ethical discipline as belonging to self.

When cultivating patient acceptance, they cling to the existence of this patient acceptance, cling to that which arises through patient acceptance, and cling to patient acceptance as belonging to self. When cultivating diligence, they cling to the existence of this diligence, cling to that which arises through diligence, and cling to diligence as belonging to self. When cultivating meditative concentration, they cling to the existence of this meditative concentration, cling to that which arises through meditative concentration, and cling to meditative concentration as belonging to self.

When cultivating prajnaparamita, they cling to the existence of this prajnaparamita, cling to that which arises through prajnaparamita, and cling to prajnaparamita as belonging to self. Because clinging to self and what belongs to self continually follows these good men and others who abide in the Great Vehicle, even though they practice generosity through prajnaparamita, their minds continue to increase samsaric existence, and they cannot be liberated from the sufferings of samsara and so forth.

Why is this? Because within the six paramitas, such as generosity and the rest, there is no distinction on account of which such attachment should arise. Why is this?

Because freedom from this shore and the other shore is the characteristic of the six paramitas, such as generosity and the rest.

Subhuti, you should know that because these good men and others who abide in the Great Vehicle do not understand the characteristic of this shore and the other shore, they cannot embrace the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and, in detail, up to the knowledge of all aspects. For this reason, these good men and others who abide in the Great Vehicle fall back to the stage of a hearer or a pratyekabuddha and fail to attain unsurpassed, perfect enlightenment.

The Venerable Subhuti again addressed the Buddha:

– Why is it that, lacking skillful means, although good men and others who abide in the Great Vehicle practice the six paramitas, they nevertheless fall to the stages of hearers and pratyekabuddhas and fail to attain unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! There are good men and others who abide in the Great Vehicle who lack skillful means from the time they first arouse the aspiration. Thus, when cultivating generosity, they think: I am able to practice generosity; I possess generosity in full; this is generosity. When cultivating pure ethical discipline, they think: I am able to observe the precepts; I possess pure ethical discipline in full; this is pure ethical discipline. When cultivating patient acceptance, they think: I am able to cultivate patience; I possess patient acceptance in full; this is patient acceptance. When cultivating diligence, they think: I am able to be diligent; I possess diligence in full; this is diligence. When cultivating meditative concentration, they think: I am able to cultivate concentration; I possess meditative concentration in full; this is meditative concentration. When cultivating prajnaparamita, they think: I am able to cultivate wisdom; I possess prajnaparamita in full; this is prajnaparamita.

Furthermore, Subhuti! When cultivating generosity, these good men and others who abide in the Great Vehicle cling to the existence of this act of generosity, cling to that which arises through this act of generosity, and cling to generosity as belonging to self; they therefore give rise to heedlessness and conceit. When cultivating pure ethical discipline, they cling to the existence of this pure ethical discipline, cling to that which arises through this pure ethical discipline, and cling to pure ethical discipline as belonging to self; they therefore give rise to heedlessness and conceit.

When cultivating patient acceptance, they cling to the existence of this patient acceptance, cling to that which arises through this patient acceptance, and cling to patient acceptance as belonging to self; they therefore give rise to heedlessness and arrogance. When cultivating diligence, they cling to the existence of this diligence, cling to that which arises through this diligence, and cling to diligence as belonging to self; they therefore give rise to heedlessness and arrogance.

When cultivating meditative concentration, they cling to the existence of this meditative concentration, cling to that which arises through this meditative concentration, and cling to meditative concentration as belonging to self; they therefore give rise to heedlessness and arrogance. When cultivating prajnaparamita, they cling to the existence of this prajnaparamita, cling to that which arises through this prajnaparamita, and cling to prajnaparamita as belonging to self; they therefore give rise to heedlessness and arrogance.

Because clinging to self and what belongs to self continually follows these good men and others, even though they practice generosity through prajnaparamita, they nevertheless increase samsaric existence and cannot escape the sufferings of samsara and so forth. Why is this? Because within the six paramitas, such as generosity and the rest, there is no such distinction, nor is there any distinction of that kind.

Why is this? Because not reaching this shore or the other shore is the characteristic of the six paramitas, such as generosity and the rest.

Subhuti, you should know that because these good men and others who abide in the Great Vehicle do not understand the characteristic of this shore and the other shore, they cannot embrace the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and, in detail, up to the knowledge of all aspects. For this reason, these good men and others who abide in the Great Vehicle fall to the stages of hearers and pratyekabuddhas and fail to attain unsurpassed, perfect enlightenment.

Subhuti! Thus, because they do not embrace profound prajnaparamita and the other qualities, nor do they embrace skillful means, although these good men and others who abide in the Great Vehicle practice the six paramitas, they nevertheless fall to the stages of hearers and pratyekabuddhas and fail to attain unsurpassed, perfect enlightenment.

The Venerable Subhuti again addressed the Buddha:

– How is it that good men and others who abide in the Great Vehicle, by constantly embracing profound prajnaparamita together with skillful means, and, in detail, up to the knowledge of all aspects, do not fall to the stages of hearers and pratyekabuddhas, but swiftly attain unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! There are good men and others who abide in the Great Vehicle who, from the time they first arouse the aspiration and practice generosity through prajnaparamita, are free from clinging to self and what belongs to self. When cultivating generosity, these good men and others who abide in the Great Vehicle do not think thus: I am able to practice generosity; I give this object; that person receives the object I give. When cultivating pure ethical discipline, they do not think thus: I am able to observe the precepts; I observe these precepts; I possess these precepts in full. When cultivating patient acceptance, they do not think thus: I am able to cultivate patience; I am patient toward that person; I possess this patience in full. When cultivating diligence, they do not think thus: I am able to be diligent; I undertake this diligence; I possess this diligence in full. When cultivating meditative concentration, they do not think thus: I am able to cultivate concentration; I undertake this cultivation of concentration; I possess this concentration in full. When cultivating prajnaparamita, they do not think thus: I am able to cultivate wisdom; I undertake this cultivation of wisdom; I possess this wisdom in full.

Furthermore, Subhuti! When these good men and others who abide in the Great Vehicle cultivate generosity, they do not apprehend the existence of this generosity, they do not apprehend that anything arises through this generosity, and they do not apprehend generosity as belonging to a self. When cultivating pure morality, they do not apprehend the existence of this pure morality, they do not apprehend that anything arises through this pure morality, and they do not apprehend pure morality as belonging to a self.

When cultivating patient acceptance, they do not apprehend the existence of this patient acceptance, they do not apprehend that anything arises through this patient acceptance, and they do not apprehend patient acceptance as belonging to a self. When cultivating diligence, they do not apprehend the existence of this diligence, they do not apprehend that anything arises through this diligence, and they do not apprehend diligence as belonging to a self.

When cultivating meditative concentration, they do not apprehend the existence of this meditative concentration, they do not apprehend that anything arises through this meditative concentration, and they do not apprehend meditative concentration as belonging to a self. When cultivating prajna, they do not apprehend the existence of this prajna, they do not apprehend that anything arises through this prajna, and they do not apprehend prajna as belonging to a self.

Because these good men and others who abide in the Great Vehicle are not accompanied by attachment to self and what belongs to a self, their cultivation of the paramitas, from generosity through prajna, diminishes birth and death, and they swiftly attain liberation from all the sufferings of birth and death, and so forth. Why is this? Because within the six paramitas, such as generosity and the rest, there is no discrimination on the basis of which such attachment could arise.

Why is this? Because freedom from both this shore and the other shore is the characteristic of the six paramitas, such as generosity and the rest.

Subhuti, you should know that because these good men and others who abide in the Great Vehicle thoroughly understand the characteristics of this shore and the other shore, they constantly embrace and uphold the six paramitas, such as generosity and the rest, and, to speak more fully, all the way through the knowledge of all aspects. For this reason, these good men and others who abide in the Great Vehicle do not fall to the stage of the sravakas or pratyekabuddhas, but swiftly realize unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti again addressed the Buddha:

– How is it that good men and others who abide in the Great Vehicle and possess skillful means cultivate the six paramitas without falling to the stage of the sravakas or pratyekabuddhas, and moreover swiftly realize unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti! There are good men and others who abide in the Great Vehicle and possess skillful means from the moment they first arouse the aspiration for enlightenment. Therefore, when cultivating generosity, they do not think: “I am able to practice giving; I possess the requisites for giving; this is giving.” When cultivating pure morality, they do not think: “I am able to observe the precepts; I possess pure morality; this is pure morality.” When cultivating patient acceptance, they do not think: “I am able to cultivate patience; I possess patient acceptance; this is patient acceptance.” When cultivating diligence, they do not think: “I am able to practice diligently; I possess diligence; this is diligence.” When cultivating meditative concentration, they do not think: “I am able to cultivate concentration; I possess meditative concentration; this is meditative concentration.” When cultivating prajna, they do not think: “I am able to cultivate wisdom; I possess prajna; this is prajna.”

Furthermore, Subhuti! When these good men and others who abide in the Great Vehicle cultivate generosity, they do not apprehend the existence of this generosity, they do not apprehend that anything arises through this generosity, and they do not apprehend generosity as belonging to a self; therefore, negligence and conceit do not arise in them. When cultivating pure morality, they do not apprehend the existence of this pure morality, they do not apprehend that anything arises through this pure morality, and they do not apprehend pure morality as belonging to a self; therefore, negligence and conceit do not arise in them.

When cultivating patient acceptance, they do not apprehend the existence of this patient acceptance, they do not apprehend that anything arises through this patient acceptance, and they do not apprehend patient acceptance as belonging to a self; therefore, negligence and conceit do not arise in them. When cultivating diligence, they do not apprehend the existence of this diligence, they do not apprehend that anything arises through this diligence, and they do not apprehend diligence as belonging to a self; therefore, negligence and conceit do not arise in them.

When cultivating meditative concentration, they do not apprehend the existence of this meditative concentration, they do not apprehend that anything arises through this meditative concentration, and they do not apprehend meditative concentration as belonging to a self; therefore, negligence and conceit do not arise in them. When cultivating prajna, they do not apprehend the existence of this prajna, they do not apprehend that anything arises through this prajna, and they do not apprehend prajna as belonging to a self; therefore, negligence and conceit do not arise in them.

Because these good men and others who abide in the Great Vehicle are not accompanied by attachment to self and what belongs to a self, when cultivating the paramitas, from generosity through prajna, they diminish birth and death and swiftly attain liberation from all the sufferings of birth and death, and so forth. Why is this? Because within the six paramitas, such as generosity and the rest, there is no such discrimination, nor are they as those discriminations conceive them to be.

Why is this? Because the attainment of this shore or the other shore is not the characteristic of the six paramitas, such as generosity and the rest.

Subhuti, you should know that because these good men and others who abide in the Great Vehicle thoroughly understand the characteristics of this shore and the other shore, they embrace and uphold the six paramitas, such as generosity and the rest, and, to speak more fully, all the way through the knowledge of all aspects. For this reason, these good men and others who abide in the Great Vehicle do not fall to the stage of the sravakas or pratyekabuddhas, but swiftly realize unsurpassed, complete, perfect enlightenment.

Subhuti! Thus, because good men and others who abide in the Great Vehicle constantly embrace and uphold the profound prajnaparamita and other meritorious qualities, and also constantly safeguard skillful means while cultivating the six paramitas, they do not fall to the stage of the sravakas or pratyekabuddhas, but swiftly realize unsurpassed, complete, perfect enlightenment.

Fascicle 511

THE END