大般若波羅蜜多經

02

Furthermore, Subhuti! If a great bodhisattva, apart from the profound prajnaparamita, were to make offerings to the Three Jewels—the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel—for as many great eons as there are grains of sand in the Ganges, what do you think? Would that great bodhisattva gain much merit through these causes and conditions?

Subhuti said to the Buddha:

– World-Honored One! Very much indeed. Sugata! Very much indeed. That bodhisattva would gain immeasurable, innumerable, boundless merit, inconceivable and incalculable.

The Buddha said:

– Subhuti! So it is! So it is! Yet if a great bodhisattva, relying upon the profound prajnaparamita, were to practice in accordance with its teachings throughout a single day and night, the merit gained would be immeasurably and boundlessly greater than that of the former. Why? Because the profound prajnaparamita is the vehicle of great bodhisattvas. By relying upon this vehicle, great bodhisattvas swiftly attain unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and deliver all sentient beings.

Furthermore, Subhuti! If a great bodhisattva, apart from the profound prajnaparamita, were to make offerings to stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas for as many great eons as there are grains of sand in the Ganges, what do you think? Would that great bodhisattva gain much merit from making such offerings?

Subhuti said to the Buddha:

– World-Honored One! Very much indeed. Sugata! Very much indeed. That bodhisattva’s merit would be immeasurable, innumerable, and boundless, inconceivable and incalculable.

The Buddha said:

– Subhuti! So it is! So it is! Yet if a great bodhisattva, relying upon the profound prajnaparamita, were to cultivate and train in accordance with its teachings for a single day and night, the merit gained would be immeasurably and boundlessly greater than that of the former. Why? Because great bodhisattvas who cultivate the profound prajnaparamita transcend the stages of sravakas and pratyekabuddhas, swiftly enter the bodhisattva’s certainty of non-arising, then gradually cultivate the bodhisattva practices, swiftly realize unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and deliver all sentient beings.

Furthermore, Subhuti! If a great bodhisattva, apart from the profound prajnaparamita, were diligently to cultivate and train in generosity, pure morality, patient endurance, diligence, meditative concentration, and wisdom for as many great eons as there are grains of sand in the Ganges, what do you think? Would that great bodhisattva gain much merit through such cultivation and training?

Subhuti said to the Buddha:

– World-Honored One! Very much indeed. Sugata! Very much indeed. That bodhisattva’s merit would be immeasurable, innumerable, and boundless, inconceivable and incalculable.

The Buddha said:

– Subhuti! So it is! So it is! Yet if a great bodhisattva, practicing correctly in accordance with the profound prajnaparamita, were diligently to cultivate and train throughout a single day and night in generosity, pure morality, patient endurance, diligence, meditative concentration, and wisdom, the merit gained would be immeasurably and boundlessly greater than that of the former. Why? Because the profound prajnaparamita is the mother of great bodhisattvas. Why is this? Because the profound prajnaparamita can give birth to the assembly of great bodhisattvas. All great bodhisattvas rely upon the profound prajnaparamita and thereby swiftly perfect all Buddha-dharmas.

Furthermore, Subhuti! If a great bodhisattva, apart from the profound prajnaparamita, were to give the Dharma to all sentient beings for as many great eons as there are grains of sand in the Ganges, what do you think? Would that great bodhisattva gain much merit through these causes and conditions?

Subhuti said to the Buddha:

– World-Honored One! Very much indeed. Sugata! Very much indeed. That bodhisattva’s merit would be immeasurable and boundless, inconceivable and incalculable.

The Buddha said:

– Subhuti! So it is! So it is! Yet if a great bodhisattva, living in accordance with the teachings of the profound prajnaparamita, were to give the Dharma to all sentient beings throughout a single day and night, the merit gained would be immeasurably and boundlessly greater than that of the former. Why? Because when a great bodhisattva departs from the profound prajnaparamita, that bodhisattva departs from the wisdom of omniscience. When a great bodhisattva does not depart from the profound prajnaparamita, that bodhisattva does not depart from the wisdom of omniscience. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed, complete, perfect enlightenment, that bodhisattva should not depart from the profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva, apart from the profound prajnaparamita, were for as many great eons as there are grains of sand in the Ganges to cultivate generosity through prajnaparamita; abide in the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature; abide in suchness through the inconceivable realm; and abide in the noble truths of suffering, its origin, its cessation, and the path;

Cultivate the four foundations of mindfulness through the Noble Eightfold Path; cultivate the four dhyanas, the four immeasurables, and the four formless absorptions; cultivate the liberation gateways of emptiness, signlessness, and wishlessness; cultivate the eight liberations through the ten totalities; cultivate the Stage of Utmost Joy through the Stage of the Dharma Cloud; cultivate all dharani gateways and samadhi gateways; cultivate the five kinds of eyes and the six superknowledges; cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity; cultivate the Dharma of never forgetting and the nature of constant equanimity;

cultivate the wisdom of omniscience, the wisdom of the aspects of the paths, and the wisdom of all aspects; and cultivate all other boundless Buddha-dharmas.

What do you think? Would that great bodhisattva gain much merit through such causes and conditions of cultivation and training?

Subhuti said to the Buddha:

– World-Honored One! Very much indeed. Sugata! Very much indeed. That bodhisattva’s merit would be immeasurable, innumerable, and boundless, inconceivable and incalculable.

The Buddha said:

– Subhuti! So it is! So it is! Yet if a great bodhisattva, living in accordance with the teachings of the profound prajnaparamita, were throughout a single day and night to cultivate generosity through prajnaparamita, and, stated extensively, through the wisdom of all aspects, the merit gained would be immeasurably and boundlessly greater than that of the former. Why? It is impossible for a great bodhisattva who does not depart from the profound prajnaparamita to regress from the wisdom of omniscience. It is possible for a great bodhisattva who departs from the profound prajnaparamita to regress from the wisdom of omniscience. Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed, complete, perfect enlightenment, that bodhisattva should not depart from the profound prajnaparamita.

Furthermore, Subhuti! If a great bodhisattva, apart from the profound prajnaparamita, were for as many great eons as there are grains of sand in the Ganges to practice every form of material giving and Dharma giving, dwell in a secluded place, contemplate with right mindfulness, impartially share with all sentient beings all the merit-producing deeds previously cultivated, and dedicate them together toward unsurpassed, complete, perfect enlightenment, what do you think? Would that great bodhisattva thereby gain much merit?

Subhuti said to the Buddha:

– World-Honored One! Very much indeed. Sugata! Very much indeed. That bodhisattva’s merit would be immeasurable, innumerable, and boundless, inconceivable and incalculable.

The Buddha said:

– Subhuti! So it is! So it is! Yet if a great bodhisattva lives in accordance with the profound prajnaparamita as taught, throughout the day and night practices every form of giving of material wealth and giving of the Dharma, dwells in a secluded place, and contemplates with right mindfulness, then impartially shares with all sentient beings all the merit from previously cultivated deeds and together with them dedicates it toward unsurpassed, complete enlightenment, the merit thereby attained is immeasurably and boundlessly greater than that of the former person. Why? Because a dedication made in reliance upon profound prajnaparamita should be known as an unsurpassed dedication. A dedication made apart from profound prajnaparamita should be known as a dedication that has something surpassing it.

Therefore, Subhuti, a great bodhisattva who wishes to attain unsurpassed, complete enlightenment never departs from profound prajnaparamita, but impartially shares with all sentient beings the merit from previously cultivated deeds and together with them dedicates it toward unsurpassed, complete enlightenment.

Furthermore, Subhuti, suppose a great bodhisattva, apart from profound prajnaparamita, were for as many great kalpas as there are grains of sand in the Ganges to gather together fully, with present rejoicing, the merit and roots of goodness of all Tathagatas, Arhats, Perfectly Enlightened Ones and their disciples of the past, present, and future, and then impartially share them with all sentient beings and together with them dedicate them toward unsurpassed, complete enlightenment. What do you think? Would that great bodhisattva, through these causes and conditions, obtain much merit?

Subhuti said to the Buddha:

– World-Honored One! Very much indeed. Sugata! Very much indeed. That person's merit would be immeasurable, innumerable, and boundless, inconceivable and incalculable.

The Buddha said:

– Subhuti! So it is! So it is! Yet if a great bodhisattva lives in accordance with the profound prajnaparamita as taught and, throughout the day and night, gathers together fully, with present rejoicing, the merit and roots of goodness of all Tathagatas, Arhats, Perfectly Enlightened Ones and their disciples of the past, present, and future, then impartially shares them with all sentient beings and together with them dedicates them toward unsurpassed, complete enlightenment, the merit thereby attained is immeasurably and boundlessly greater than that of the former person. Why? Because all the merit and roots of goodness arising from rejoicing and dedication have profound prajnaparamita as their foremost guide.

Therefore, Subhuti, if a great bodhisattva wishes to attain unsurpassed, complete enlightenment, that bodhisattva never departs from profound prajnaparamita when dedicating the roots of goodness arising from rejoicing toward unsurpassed, complete enlightenment.

At that time, Subhuti said to the Buddha:

– World-Honored One! As you have said, all conditioned activities are fabricated by conceptual discrimination; since they arise from deluded thought, they are utterly nonexistent. How, then, do those great bodhisattvas obtain immeasurable, innumerable, and boundless merit?

World-Honored One! Since meritorious deeds fabricated through conceptual discrimination cannot give rise to right view in the world, cannot lead one to enter the certainty of the rightly established state beyond arising, and cannot enable one to attain the fruit of stream-entry, up to and including unsurpassed, complete enlightenment, how could they do so?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. Yet great bodhisattvas who practice profound prajnaparamita know that everything fabricated by conceptual discrimination is utterly empty, possesses nothing, and is false and unreal. Why? Because great bodhisattvas thoroughly train in the emptiness of internal phenomena, up to and including the emptiness of the absence of intrinsic nature. Having become established in all such forms of emptiness, just as they are, they contemplate whatever has been fabricated by conceptual discrimination as utterly empty, possessing nothing, false, and unreal. Therefore, they never depart from profound prajnaparamita. By not departing from profound prajnaparamita, they obtain immeasurable, innumerable, and boundless merit. Through these causes and conditions, right view arises; they can also enter the certainty of the rightly established state beyond arising, and can ultimately realize unsurpassed, complete enlightenment.

The Venerable Subhuti again said to the Buddha:

– World-Honored One! Regarding the terms immeasurable, innumerable, and boundless, how do they differ?

The Buddha said:

– Subhuti! Immeasurable means incapable of being measured. Because it cannot be measured among the phenomena of the past, present, or future, it is called immeasurable. Innumerable means incapable of being counted. Because the phenomena within the conditioned and unconditioned realms cannot be completely counted, it is called innumerable. Boundless means that its limits cannot be apprehended. Because the boundaries of those phenomena cannot be fathomed, it is called boundless.

The Venerable Subhuti again said to the Buddha:

– World-Honored One! Are there causes and conditions by which form is also immeasurable, innumerable, and boundless, and are feeling, perception, formations, and consciousness likewise immeasurable, innumerable, and boundless?

The Buddha said:

– Subhuti! There are causes and conditions by which form is also immeasurable, innumerable, and boundless; feeling, perception, formations, and consciousness are likewise immeasurable, innumerable, and boundless.

The Venerable Subhuti again said to the Buddha:

– World-Honored One! Through what causes and conditions is form immeasurable, innumerable, and boundless, and are feeling, perception, formations, and consciousness likewise immeasurable, innumerable, and boundless?

The Buddha said:

– Subhuti! Because the nature of form is empty, it is said to be immeasurable, innumerable, and boundless. Because the nature of feeling, perception, formations, and consciousness is empty, they are said to be immeasurable, innumerable, and boundless.

The Venerable Subhuti again said to the Buddha:

– World-Honored One! Is only the nature of form empty, and are only the natures of feeling, perception, formations, and consciousness empty? Or are the natures of all phenomena also entirely empty?

The Buddha said:

– Subhuti! Have I not previously said that all phenomena are empty?!

Subhuti said to the Buddha:

– World-Honored One! Although the Buddha often says that all phenomena are empty, sentient beings neither know, see, nor understand this; therefore, I now ask again. World-Honored One! The emptiness of all phenomena is inexhaustible, immeasurable, innumerable, and boundless.

World-Honored One! Within the emptiness of phenomena, no end can be apprehended, no measure can be apprehended, no number can be apprehended, and no boundary can be apprehended. Therefore, the terms inexhaustible, immeasurable, innumerable, and boundless differ neither in meaning nor in wording, do they?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. Inexhaustible, immeasurable, innumerable, and boundless differ neither in meaning nor in wording, for they all clearly reveal the emptiness of phenomena.

Subhuti, you should know that the principle of the emptiness of phenomena is inexpressible. The Tathagata merely employs skillful means, speaking of it as inexhaustible, or immeasurable, or innumerable, or boundless; or as emptiness, signlessness, wishlessness, nonactivity, the unconditioned, nonarising, nonceasing, defilement, eternal cessation, nirvana, suchness, or the ultimate reality. Such true meanings and the like do not differ; they are all teachings expounded by the Tathagata through skillful means.

The Venerable Subhuti then said to the Buddha:

– World-Honored One! Skillful means are truly wondrous. Although the true nature of phenomena can never be fully expressed, it is revealed to sentient beings through skillful means. As I understand the meaning of your teaching, the true nature of all phenomena is entirely inexpressible, is it not?

The Buddha said:

– Subhuti! So it is! So it is! The true nature of all phenomena is entirely inexpressible. Why? Because the nature of all phenomena is utterly empty, and no one can fully express that emptiness.

At that time, Subhuti again said to the Buddha:

– Blessed One! Does the inexpressible meaning increase or decrease?

The Buddha said:

– Subhuti! The inexpressible meaning neither increases nor decreases.

The Venerable Subhuti again said to the Buddha:

– Blessed One! If the inexpressible meaning neither increases nor decreases, then generosity through prajnaparamita also neither increases nor decreases. The four foundations of mindfulness through the Noble Eightfold Path also neither increase nor decrease. The four dhyanas, the four immeasurables, and the four formless absorptions also neither increase nor decrease. The liberation gateways of emptiness, signlessness, and wishlessness also neither increase nor decrease. The eight liberations through the ten totalities also neither increase nor decrease. The Ground of Great Joy through the Dharma Cloud Ground also neither increase nor decrease. All dharani gateways and samadhi gateways also neither increase nor decrease. The five kinds of eyes and the six superknowledges also neither increase nor decrease. The ten powers of the Tathagata through the eighteen unique qualities of a Buddha also neither increase nor decrease. Great loving-kindness, great compassion, great sympathetic joy, and great equanimity also neither increase nor decrease. The Dharma of never losing mindfulness and the nature of constant equanimity also neither increase nor decrease. All-knowledge, knowledge of the aspects of the path, and knowledge of all aspects also neither increase nor decrease.

Blessed One! If the perfection of generosity, and so forth in detail through knowledge of all aspects, neither increases nor decreases, then the perfection of generosity, and so forth in detail through knowledge of all aspects, has no existence whatsoever. If the perfection of generosity, and so forth in detail through knowledge of all aspects, has no existence whatsoever, how do great bodhisattvas cultivate the perfection of generosity, and so forth in detail through knowledge of all aspects, so as to attain unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti! So it is! So it is! The inexpressible meaning neither increases nor decreases. The perfection of generosity, and so forth in detail through knowledge of all aspects, also neither increases nor decreases. Because the inexpressible meaning has no existence whatsoever, the perfection of generosity, and so forth in detail through knowledge of all aspects, also has no existence whatsoever. Yet when great bodhisattvas practice profound prajnaparamita, abide in prajnaparamita, and employ skillful means, they do not think: “Prajnaparamita through the perfection of generosity either increases or decreases.” They think only: “It is merely through deluded conceptualization that these names—prajnaparamita through the perfection of generosity—are designated.”

When those great bodhisattvas practice generosity through prajnaparamita, they unite that generosity through prajnaparamita with the corresponding mental intention, and, relying upon that thought and those roots of virtue, impartially dedicate them to all sentient beings, jointly directing them toward unsurpassed, complete, perfect enlightenment, just as the Buddhas dedicate them toward the profound and wondrous state of unsurpassed, complete, perfect enlightenment. Through the power of the skillful means of this dedication, they attain unsurpassed, complete, perfect enlightenment.

Subhuti then said to the Buddha:

– Blessed One! What is called unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti! The suchness of all dharmas is called unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti again said to the Buddha:

– Blessed One! Why is the suchness of all dharmas said to be unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti! The suchness of the form skandha through the consciousness skandha is unsurpassed, complete, perfect enlightenment.

The suchness of the eye ayatana through the mind ayatana is unsurpassed, complete, perfect enlightenment.

The suchness of the form ayatana through the dharma ayatana is unsurpassed, complete, perfect enlightenment.

The suchness of the eye dhatu through the mind dhatu is unsurpassed, complete, perfect enlightenment.

The suchness of the form dhatu through the dharma dhatu is unsurpassed, complete, perfect enlightenment.

The suchness of the eye-consciousness dhatu through the mind-consciousness dhatu is unsurpassed, complete, perfect enlightenment.

The suchness of eye-contact through mind-contact is unsurpassed, complete, perfect enlightenment.

The suchness of the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, is unsurpassed, complete, perfect enlightenment.

The suchness of the earth dhatu through the consciousness dhatu is unsurpassed, complete, perfect enlightenment.

The suchness of the causal condition through the dominant condition is unsurpassed, complete, perfect enlightenment.

The suchness of ignorance through aging and death is unsurpassed, complete, perfect enlightenment.

The suchness of the perfection of generosity through prajnaparamita is unsurpassed, complete, perfect enlightenment.

The suchness of the emptiness of internal dharmas through the emptiness of the nonexistence of intrinsic nature is unsurpassed, complete, perfect enlightenment.

The suchness of the Noble Truths of suffering, its origin, its cessation, and the path is unsurpassed, complete, perfect enlightenment.

The suchness of the four foundations of mindfulness through the Noble Eightfold Path is unsurpassed, complete, perfect enlightenment.

The suchness of the four dhyanas, the four immeasurables, and the four formless absorptions is unsurpassed, complete, perfect enlightenment.

The suchness of the liberation gateways of emptiness, signlessness, and wishlessness is unsurpassed, complete, perfect enlightenment.

The suchness of the eight liberations through the ten totalities is unsurpassed, complete, perfect enlightenment.

The suchness of the Ground of Pure Contemplation through the Tathagata Ground is unsurpassed, complete, perfect enlightenment.

The suchness of the Ground of Great Joy through the Dharma Cloud Ground is unsurpassed, complete, perfect enlightenment.

The suchness of the dharani gateways and samadhi gateways is unsurpassed, complete, perfect enlightenment.

The suchness of the five kinds of eyes and the six superknowledges is unsurpassed, complete, perfect enlightenment.

The suchness of the ten powers of the Tathagata through the eighteen unique qualities of a Buddha is unsurpassed, complete, perfect enlightenment.

The suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is unsurpassed, complete, perfect enlightenment.

The suchness of the thirty-two marks and the eighty excellent characteristics is unsurpassed, complete, perfect enlightenment.

The suchness of the Dharma of never losing mindfulness and the nature of constant equanimity is unsurpassed, complete, perfect enlightenment.

The suchness of the fruit of stream-entry through the enlightenment of a pratyekabuddha is unsurpassed, complete, perfect enlightenment.

The suchness of all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects is unsurpassed, complete, perfect enlightenment.

The suchness of samsara and nirvana is unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! Because the suchness of all dharmas neither increases nor decreases, the unsurpassed, complete, perfect enlightenment of all Buddhas also neither increases nor decreases.

Subhuti, you should know! Great bodhisattvas who do not depart from profound prajnaparamita always dwell in peace and happiness, abide in the suchness of all dharmas, and never perceive any dharma as increasing or decreasing. Therefore, the inexpressible meaning neither increases nor decreases. The perfection of generosity, and so forth in detail through knowledge of all aspects, also neither increases nor decreases. Because the inexpressible meaning has no existence whatsoever, the perfection of generosity, and so forth in detail through knowledge of all aspects, also has no existence whatsoever.

Subhuti! Thus, great bodhisattvas rely upon non-increase, non-decrease, and nonexistence as skillful means when practicing profound prajnaparamita. Thereby they become repositories in which merit is accumulated until they reach perfect fulfillment and attain unsurpassed, complete, perfect enlightenment.

The Venerable Subhuti then said to the Buddha:

– Blessed One! Does that great bodhisattva attain unsurpassed, complete, perfect enlightenment through the first thought that arises, or through a subsequent thought that arises?

“World-Honored One! If that great bodhisattva’s first mind arises in order to realize unsurpassed, complete enlightenment, then when the first mind arises, the subsequent mind has not yet arisen; thus, this principle is not coherent. If the subsequent mind arises in order to realize unsurpassed, complete enlightenment, then when the subsequent mind arises, the preceding mind has already ceased; thus, this principle is not coherent.

“In this way, as the preceding and subsequent minds and mental factors advance and retreat, flourish and decline, this principle is not coherent. How, then, can roots of virtue be accumulated? If roots of virtue cannot be accumulated, how can a bodhisattva’s roots of virtue be perfected so as to realize unsurpassed, complete enlightenment?”

The Buddha said:

– Subhuti! I shall briefly give an analogy concerning this principle so that you may easily understand it. Those endowed with wisdom, upon hearing the meaning of this analogy, will immediately awaken to it.

“Subhuti! What do you think? When a lamp is burning, does the first flame burn the wick, or does the subsequent flame burn the wick?”

Subhuti said to the Buddha:

– World-Honored One! As I understand it, it is not the first flame that burns the wick, yet the wick is not burned apart from the first flame. It is not the subsequent flame that burns the wick, yet the wick is not burned apart from the subsequent flame.

The Buddha said:

– Subhuti! What do you think? Is the lampwick burned?

Subhuti said to the Buddha:

– World-Honored One! In the present world, that lampwick is indeed seen to be burned.

The Buddha said:

– Subhuti! So too is the realization of unsurpassed, complete enlightenment by great bodhisattvas who cultivate the profound prajnaparamita. They are not able to realize unsurpassed, complete enlightenment through the arising of the first mind, yet neither do they realize it apart from the first mind. They are not able to realize unsurpassed, complete enlightenment through the arising of the subsequent mind, yet neither do they realize it apart from the subsequent mind. Rather, great bodhisattvas practicing the profound prajnaparamita must cause their roots of virtue to develop and swiftly reach perfection, thereby realizing unsurpassed, complete enlightenment.

“Furthermore, Subhuti! From the time great bodhisattvas first arouse the aspiration and cultivate the profound prajnaparamita until their final mind, when they perfect the ten bhumis, they realize unsurpassed, complete enlightenment.”

Then Subhuti said to the Buddha:

– World-Honored One! Which ten bhumis do great bodhisattvas cultivate and master in order to realize unsurpassed, complete enlightenment?

The Buddha said:

– Subhuti! When great bodhisattvas perfect the Bhumi of Great Joy through the Dharma Cloud Bhumi, they realize unsurpassed, complete enlightenment. Likewise, when they perfect the Bhumi of Pure Contemplation through the Tathagata Bhumi, they realize unsurpassed, complete enlightenment.

“Subhuti, you should know that great bodhisattvas diligently and energetically cultivate and train in these ten bhumis until they bring them to complete perfection. When they attain enlightenment, it is not through the arising of the first mind that they realize unsurpassed, complete enlightenment, yet neither do they realize it apart from the first mind. It is not through the arising of the subsequent mind that they realize unsurpassed, complete enlightenment, yet neither do they realize it apart from the subsequent mind. Rather, great bodhisattvas must diligently and energetically cultivate and train in these ten bhumis until they bring them to complete perfection and realize unsurpassed, complete enlightenment.”

The Venerable Subhuti said to the Buddha:

– The principle of dependent origination taught by the Tathagata is exceedingly wondrous and exceedingly profound. That is to say, great bodhisattvas who cultivate the profound prajnaparamita use non-attainment as an expedient means to cultivate and train in the ten bhumis. When they attain enlightenment, it is not through the arising of the first mind that they realize unsurpassed, complete enlightenment, yet neither do they realize it apart from the first mind. It is not through the arising of the subsequent mind that they realize unsurpassed, complete enlightenment, yet neither do they realize it apart from the subsequent mind. Rather, from the time great bodhisattvas first arouse the aspiration and cultivate the profound prajnaparamita until their final mind, when they perfect the ten bhumis, they realize unsurpassed, complete enlightenment.

The Buddha said:

– Subhuti! What do you think? After a mind has ceased, can it arise again?

Subhuti said to the Buddha:

– World-Honored One! No! Once that mind has ceased, it cannot arise again.

The Buddha said:

– Subhuti! What do you think? Does an arisen mind possess the dharma of cessation?

Subhuti said to the Buddha:

– World-Honored One! If a mind has arisen, it certainly possesses the dharma of cessation.

The Buddha said:

– Subhuti! What do you think? If the dharma of cessation exists, does the mind nevertheless not cease?

Subhuti said to the Buddha:

– World-Honored One! No! If the dharma of cessation exists, the mind must certainly cease.

The Buddha said:

– Subhuti! What do you think? Is the abiding of the mind identical with the true suchness of the mind?

Subhuti said to the Buddha:

– World-Honored One! It is so! The true suchness of the mind is identical with the abiding of the mind.

The Buddha said:

– Subhuti! What do you think? If the abiding of the mind is identical with true suchness, is that mind suchness—the ultimate reality of true suchness whose nature eternally abides?

Subhuti said to the Buddha:

– World-Honored One! No! That mind is not the ultimate reality of true suchness whose nature eternally abides.

The Buddha said:

– Subhuti! What do you think? Is the true suchness of all dharmas profound?

Subhuti said to the Buddha:

– World-Honored One! The true suchness of all dharmas is exceedingly profound.

The Buddha said:

– Subhuti! What do you think? Is true suchness the mind?

Subhuti said to the Buddha:

– World-Honored One! No!

The Buddha said:

– Subhuti! What do you think? Is there a mind apart from true suchness?

Subhuti said to the Buddha:

– World-Honored One! No!

The Buddha said:

– Subhuti! What do you think? Is that mind true suchness?

Subhuti said to the Buddha:

– World-Honored One! No!

The Buddha said:

– Subhuti! What do you think? Is there true suchness apart from the mind?

Subhuti said to the Buddha:

– World-Honored One! No!

The Buddha said:

– Subhuti! What do you think? Can true suchness see true suchness?

Subhuti said to the Buddha:

– World-Honored One! No!

The Buddha said:

– Subhuti! What do you think? If a great bodhisattva cultivates in this way, is this the practice of the profound prajnaparamita?

Subhuti said to the Buddha:

– World-Honored One! It is so! If a great bodhisattva is able to practice in this way, this is the practice of the profound prajnaparamita.

The Buddha said:

– Subhuti! What do you think? If a great bodhisattva is able to practice in this way, where does that bodhisattva practice?

Subhuti said to the Buddha:

– World-Honored One! If a great bodhisattva practices in this way, there is absolutely no place of practice. Why is this? Because a great bodhisattva who cultivates the profound prajnaparamita abides in true suchness, where there is no mind that actively functions and no place in which activity occurs. Why is this? Because when a great bodhisattva cultivates the profound prajnaparamita and abides in true suchness, there is no activity whatsoever, no time of activity, and no place of activity.

The Buddha said:

– Subhuti! What do you think? When a great bodhisattva cultivates the profound prajnaparamita, into what does that bodhisattva enter through practice?

Subhuti said to the Buddha:

– World-Honored One! When a great bodhisattva cultivates the profound prajnaparamita, that bodhisattva enters ultimate truth through practice. Herein, neither of the two kinds of activity exists.

The Buddha said:

– Subhuti! What do you think? When a great bodhisattva cultivates the profound prajnaparamita, although that bodhisattva does not apprehend characteristics, does that bodhisattva nevertheless practice in accordance with characteristics?

Subhuti said to the Buddha:

– World-Honored One! No!

The Buddha said:

– Subhuti! What do you think? When that great bodhisattva practices the profound prajnaparamita and practices within ultimate truth, does that bodhisattva destroy characteristics?

Subhuti said to the Buddha:

– World-Honored One! No.

The Buddha said:

– Subhuti! What do you think? When that great bodhisattva practices the profound prajnaparamita and courses in the truth of ultimate meaning, does he destroy the perception of characteristics?

Subhuti said to the Buddha:

– No, World-Honored One!

The Buddha said:

– Subhuti! When that great bodhisattva practices the profound prajnaparamita, why does he neither destroy characteristics nor destroy the perception of characteristics?

Subhuti said to the Buddha:

– World-Honored One! When that great bodhisattva practices the profound prajnaparamita, he does not think: “I shall destroy characteristics and the perception of characteristics.” Nor does he think: “I shall destroy signlessness and the perception of signlessness.” Why? Because he makes no distinctions regarding any of these.

World-Honored One! Although that great bodhisattva, while practicing the profound prajnaparamita, is able to abandon such distinctions, he has not yet perfected the Tathagata’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and other immeasurable, boundless, sublime qualities; nor has he yet attained unsurpassed, complete enlightenment.

World-Honored One! That great bodhisattva possesses the most excellent skillful means. By means of these most excellent skillful means, he neither grasps nor destroys any dharma. Why? Because that great bodhisattva fully understands that all dharmas are empty of their own characteristics.

World-Honored One! That great bodhisattva abides in the emptiness of the own characteristics of all dharmas and, wishing to bring sentient beings to maturity, enters the three samadhis. By the skillful means of these three samadhis, he brings sentient beings to maturity.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said.

Subhuti again said to the Buddha:

– How does that great bodhisattva enter these three kinds of samadhi and employ skillful means to bring sentient beings to maturity?

The Buddha said:

– Subhuti! Abiding in the samadhi of emptiness, that great bodhisattva sees sentient beings falsely discriminating a self and what belongs to a self; he therefore uses the power of skillful means to instruct them to abide in the samadhi of emptiness. Abiding in the samadhi of signlessness, that great bodhisattva sees sentient beings falsely discriminating the characteristics of dharmas; he therefore uses the power of skillful means to instruct them to abide in the samadhi of signlessness. Abiding in the samadhi of wishlessness, that great bodhisattva sees sentient beings falsely discriminating and craving many kinds of pleasure; he therefore uses skillful means to instruct them to abide in the samadhi of wishlessness.

Subhuti! Practicing the profound prajnaparamita, that great bodhisattva uses skillful means to enter the three samadhis, thereby bringing all kinds of sentient beings to maturity according to their inclinations and enabling them to obtain great benefit.

At that time, Sariputra asked the venerable Subhuti:

– If a great bodhisattva enters these three kinds of samadhi in a dream, does this increase his benefit with respect to the profound prajnaparamita?

Subhuti replied:

– When awake, if a great bodhisattva enters these three samadhis, this increases his benefit with respect to the profound prajnaparamita. Thus, entering them in a dream also increases his benefit. Why? Because there is no difference between waking and dreaming.

Sariputra! If a great bodhisattva practices the profound prajnaparamita while awake, this is called cultivating the profound prajnaparamita. If that great bodhisattva practices the profound prajnaparamita in a dream, this too is called cultivating the profound prajnaparamita. With respect to the profound prajnaparamita, these three samadhis can accordingly increase the corresponding benefit.

Sariputra asked Subhuti:

– When great bodhisattvas create karma in dreams, does it increase benefit or cause diminution?

The Buddha said:

– Created dharmas arise from false discrimination; they are unreal and like dreams. How, then, could such karma increase benefit or cause diminution? Why? Because karma created in a dream does not itself increase benefit. It is chiefly when one awakens, recollects, and discriminates what was done in the dream that benefit increases or diminution occurs.

Subhuti asked Sariputra:

– There are people who kill someone while awake and afterward recollect and discriminate the deed in a dream, taking delight in it. Others dream that they have killed someone and, upon awakening, feel joy. What do you think of these two kinds of karma?

Sariputra asked Subhuti in return:

– If there is no conditioning object, neither volition nor karma arises. Volition and karma arise only when there is an object. Upon what object do volition and karma depend for their arising in a dream?

Subhuti replied:

– So it is! So it is! Whether dreaming or awake, if there is no conditioning object, volition and karma do not arise; volition and karma arise only when there is a conditioning object. Why? Sariputra! When dharmas are seen, heard, cognized, or known, discerning wisdom must operate. Through this, defilement or purification occurs. If dharmas are not seen, heard, cognized, or known and discerning wisdom does not operate, there is neither defilement nor purification. Therefore, whether dreaming or awake, volition and karma arise only when there is a conditioning object; when there is no conditioning object, volition and karma do not arise.

Sariputra asked Subhuti:

– The Buddha has said that volition and karma are both devoid of intrinsic nature. Why, then, is it said that volition and karma arise when there is a condition and do not arise when there is none?

Subhuti replied:

– Although the intrinsic nature of volition, karma, and their objects is empty, because the mind grasps characteristics and discriminates them, it is said that volition and karma arise when there is an object and do not arise when there is no object.

Sariputra asked Subhuti:

– If, in a dream, a great bodhisattva practices generosity, pure morality, patience, diligence, meditation, and prajnaparamita, dedicates these roots of virtue equally to all sentient beings, and together with them transfers the merit toward unsurpassed, complete enlightenment, does that great bodhisattva truly dedicate it to great enlightenment?

Subhuti replied:

– The bodhisattva Maitreya long ago received the prediction that he would attain irreversible unsurpassed, complete enlightenment. After one more lifetime, he will certainly become a Buddha. He is able to answer this difficult question clearly and is present in this assembly. Please ask him; the Venerable Maitreya, the bodhisattva who will succeed to Buddhahood, will certainly answer.

Following Subhuti’s words, Sariputra respectfully put the question to the bodhisattva Maitreya. The bodhisattva Maitreya asked Sariputra in return:

– What is called “Maitreya” that could give an answer? Is it the form skandha? Is it the skandhas of feeling, perception, formations, and consciousness? Is it the emptiness of the form skandha? Is it the emptiness of the skandhas of feeling, perception, formations, and consciousness? Is it the suchness of the form skandha? Is it the suchness of the skandhas of feeling, perception, formations, and consciousness? Moreover, the form skandha cannot answer; neither can the skandhas of feeling, perception, formations, and consciousness answer. The emptiness of the form skandha cannot answer; neither can the emptiness of the skandhas of feeling, perception, formations, and consciousness answer. The suchness of the form skandha cannot answer; neither can the suchness of the skandhas of feeling, perception, formations, and consciousness answer. Why? Because I see absolutely no dharma that could answer, no dharma to be answered, no place of answering, no time of answering, nor do I see anything by which an answer could be given. I see absolutely no dharma that could receive a prediction, no dharma to be predicted, no place of prediction, no time of prediction, nor do I see anything by which a prediction could be made. Why? Sariputra! Because the fundamental nature of all dharmas is empty, utterly without anything that can be possessed, neither dual nor different; therefore, neither accomplishment nor decay can be apprehended.

At that time, Sariputra again asked the bodhisattva Maitreya:

– Is the Dharma you expound in accordance with what you have realized?

The bodhisattva Maitreya said:

– The Dharma I expound is not in accordance with what I have realized. Why? Because the dharmas I have realized cannot be expressed in words.

The Venerable Subhuti said to Shariputra:

– The awakened wisdom of the great bodhisattva Maitreya is exceedingly vast and profound. For a long time he has cultivated and brought to perfect fulfillment all the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Taking non-attainment as his skillful means, he is able to answer every difficult question.

Then the Buddha said to Shariputra:

– What do you think? Can the Dharma through which you became an arhat, and which you have directly seen, be expressed in words?

Shariputra said to the Buddha:

– No, Blessed One!

The Buddha said:

Shariputra! The nature of the dharmas realized by great bodhisattvas who cultivate profound prajnaparamita is likewise inexpressible.

Shariputra! Such a great bodhisattva does not think: “Through this Dharma, I have received, am receiving, or shall receive a prediction of attaining the unsurpassed, perfect enlightenment of the Buddhas.” Nor does he think: “Through this Dharma, I am drawing near to realizing unsurpassed, perfect enlightenment.”

Shariputra! Such a great bodhisattva, while cultivating profound prajnaparamita, does not entertain the doubt: “Will I attain or not attain unsurpassed, perfect enlightenment?” He thinks only this: “I shall certainly attain unsurpassed, perfect enlightenment.”

Shariputra! When such a great bodhisattva cultivates profound prajnaparamita and hears the profound Dharma, he is not alarmed, terrified, frightened, or discouraged. Nor does he fear attaining unsurpassed, perfect enlightenment. He knows with certainty that he will realize the unsurpassed, perfect enlightenment he seeks, turn the wondrous wheel of Dharma, and liberate sentient beings.

Then the Buddha said to the Venerable Subhuti:

– A great bodhisattva cultivating the paramita of generosity sees sentient beings tormented by hunger and thirst, clothed in rags, lacking bedding and other necessities, and unable to obtain the wealth they desire. Seeing this, he thinks: “What must I do to help sentient beings abandon stinginess and possess everything they need without deprivation?”

Having reflected in this way, he makes this vow: “I must diligently exert myself, without attachment to anything, cultivate the paramita of generosity, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that I may swiftly attain perfect fulfillment and realize unsurpassed, perfect enlightenment. In my Buddha-land there shall be no sentient beings who lack necessities in this way. All shall be like the devas of the Six Heavens of the Desire Realm, enjoying the finest things they delight in, yet without becoming attached to them.”

Subhuti, you should know that through this paramita of generosity, the great bodhisattva swiftly reaches perfect fulfillment and draws near to realizing unsurpassed, perfect enlightenment.

Furthermore, Subhuti! A great bodhisattva cultivating the paramita of pure morality sees sentient beings inflamed by afflictions and therefore killing one another, and committing evil deeds up to and including holding wrong views. Because of this, they die prematurely, suffer many illnesses, have haggard complexions, lack dignity and virtue, are deprived of wealth, are born into lowly families, have impaired bodies, and undergo various other defilements. Seeing these things, the great bodhisattva thinks: “What must I do to rescue these sentient beings and enable them swiftly to escape the karmic consequences of evil deeds?”

Having reflected in this way, he further vows: “I should diligently exert myself, without attachment. I must cultivate the paramita of pure morality, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that I may swiftly reach perfect fulfillment and swiftly realize unsurpassed, perfect enlightenment. In my Buddha-land there shall be no such karmic consequences of evil deeds. All sentient beings shall practice the ten wholesome deeds, live long lives, and receive excellent karmic results.”

Subhuti, you should know that through this paramita of pure morality, the great bodhisattva swiftly reaches perfect fulfillment and draws near to realizing unsurpassed, perfect enlightenment.

Furthermore, Subhuti! A great bodhisattva cultivating the paramita of patient acceptance sees sentient beings becoming angry with one another, uttering words like swords and spears, reviling and insulting one another, and harming one another with knives, clubs, and other weapons. Even to the point of losing their lives, they do not relinquish their malicious intentions. Seeing this, the great bodhisattva thinks: “What must I do to rescue these sentient beings and enable them to abandon such evils?”

Having reflected in this way, he further vows: “I must diligently exert myself, without attachment. I must cultivate the paramita of patient acceptance, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that I may swiftly reach perfect fulfillment and swiftly realize unsurpassed, perfect enlightenment. In my Buddha-land there shall be no sentient beings afflicted by evil karma. All sentient beings shall be close and affectionate toward one another, like parents, dear friends, and relatives. They shall not oppose one another but shall dwell together with loving-kindness, bringing one another benefit and peace.”

Subhuti, you should know that through this paramita of patient acceptance, the great bodhisattva swiftly reaches perfect fulfillment and draws near to realizing unsurpassed, perfect enlightenment.

Furthermore, Subhuti! A great bodhisattva cultivating the paramita of diligence sees sentient beings who are indolent and negligent, who make no diligent effort, who abandon the Three Vehicles, and who do not cultivate the wholesome karma that leads to birth among devas and humans. Seeing this, the great bodhisattva thinks: “What must I do to rescue these sentient beings and enable them to abandon indolence and negligence?”

Having reflected in this way, he further vows: “I must diligently exert myself, without attachment. I must cultivate the paramita of diligence, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that I may swiftly reach perfect fulfillment and swiftly realize unsurpassed, perfect enlightenment. In my Buddha-land there shall be no indolent or negligent sentient beings. Instead, all sentient beings in my realm shall be courageous and diligent, earnestly planting the causes of favorable rebirth and of the Three Vehicles, being born among devas and humans, and swiftly realizing liberation.”

Subhuti, you should know that through this paramita of diligence, the great bodhisattva swiftly reaches perfect fulfillment and draws near to realizing unsurpassed, perfect enlightenment.

Furthermore, Subhuti! A great bodhisattva cultivating the paramita of meditative concentration sees sentient beings obstructed by the five hindrances and therefore estranged from the meditative concentrations, the immeasurable states, and the formless attainments. Moreover, they are distracted and heedless and do not cultivate wholesome practices. Seeing this, the great bodhisattva thinks: “What must I do to rescue these sentient beings and enable them to abandon the distractions caused by the hindrances?”

Having reflected in this way, he further vows: “I must diligently exert myself, without attachment. I must cultivate the paramita of meditative concentration, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that I may swiftly reach perfect fulfillment and swiftly realize unsurpassed, perfect enlightenment. In my Buddha-land there shall be no sentient beings distracted in this way by the five hindrances. Instead, all sentient beings shall freely enter and emerge from the meditative concentrations, the immeasurable states, and the supreme formless concentrations.”

Subhuti, you should know that through this paramita of meditative concentration, the great bodhisattva swiftly reaches perfect fulfillment and draws near to realizing unsurpassed, perfect enlightenment.

Furthermore, Subhuti! There is a great bodhisattva who, while practicing prajnaparamita, sees sentient beings who are foolish and possessed of evil wisdom, who have lost right views concerning both the mundane and the supramundane, who deny the existence of wholesome and unwholesome karma and the results of karma, who cling to annihilationism, eternalism, identity, difference, and various other erroneous doctrines, whether associated or unassociated, and so forth. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings and enable them to abandon evil wisdom and wrong views?

Having reflected thus, the bodhisattva further vows: I must strive diligently and energetically, without attachment. I must practice prajnaparamita, bring sentient beings to maturity, and adorn and purify a Buddha-land, so that these may swiftly be brought to fulfillment and I may swiftly realize unsurpassed, complete, perfect enlightenment. In my Buddha-land there shall be no sentient beings who engage in evil conduct or hold wrong views; rather, all sentient beings shall perfect right view and be fully adorned with wondrous wisdom.

Subhuti, you should know! Through this prajnaparamita, that great bodhisattva swiftly attains fulfillment and draws near to realizing unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! There is a great bodhisattva who fully cultivates the six paramitas and sees the distinctions among the three groups of sentient beings: first, the group established in certainty of what is right; second, the group established in certainty of what is wrong; and third, the group not yet determined. Seeing this, that great bodhisattva reflects: How shall I rescue these sentient beings from the groups established in certainty of what is wrong and not yet determined?

Having reflected thus, the bodhisattva further vows: I must strive diligently and energetically, without attachment. I must practice the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, swiftly bringing these to fulfillment and swiftly realizing the wisdom of all-knowing wisdom. In my Buddha-land there shall be no sentient beings belonging to the groups established in certainty of what is wrong or not yet determined, nor shall even the names of these two groups be heard; rather, all sentient beings shall abide in the group established in certainty of what is right.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and draws near to realizing the wisdom of all-knowing wisdom.

Furthermore, Subhuti! There is a great bodhisattva who fully cultivates the six paramitas and sees sentient beings fallen into the three evil destinies, undergoing every kind of suffering—namely, the hells, the animal realm, and the realm of hungry ghosts. Seeing this, the great bodhisattva reflects: How shall I rescue them and enable them forever to eliminate the sufferings of the three evil destinies?

Having reflected thus, the bodhisattva immediately vows: I shall strive diligently and energetically, without attachment. I must practice the six paramitas, bring sentient beings to maturity, and adorn and purify a Buddha-land, swiftly bringing these to fulfillment and swiftly realizing the wisdom of all-knowing wisdom. In my Buddha-land there shall be no hells, animals, or hungry ghosts, nor shall even the names of those evil realms exist. All sentient beings shall dwell in wholesome destinies.

Subhuti, you should know! Through these six paramitas, that great bodhisattva swiftly attains fulfillment and draws near to realizing the wisdom of all-knowing wisdom.

Fascicle 516

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