大般若波羅蜜多經

03

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! What are the characteristics of the profound prajnaparamita?”

The Buddha said:

“Subhuti! The profound prajnaparamita is characterized by emptiness, nonattachment, signlessness, quiescence, and detachment. Why is this so? Because within the characteristics of the profound prajnaparamita, all the characteristics of all dharmas are unobtainable and nonexistent.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! Since causes and conditions exist, it is possible to speak of all the subtle and wondrous characteristics of prajnaparamita. Do all other dharmas also possess such subtle and wondrous characteristics?”

The Buddha said:

“Subhuti! So it is! So it is!

Because causes and conditions exist, it may be said that prajnaparamita possesses subtle and wondrous characteristics and that other dharmas also possess such subtle and wondrous characteristics. Why is this so? The profound prajnaparamita is characterized by the nature of emptiness, and other dharmas are likewise characterized by the nature of emptiness.

The profound prajnaparamita is characterized by nonattachment, and other dharmas are likewise characterized by nonattachment. The profound prajnaparamita is characterized by signlessness, and other dharmas are likewise characterized by signlessness. The profound prajnaparamita is characterized by quiescence, and other dharmas are likewise characterized by quiescence.

The profound prajnaparamita is characterized by detachment, and other dharmas are likewise characterized by detachment. For this reason, it may be said: ‘The profound prajnaparamita possesses subtle and wondrous characteristics, and other dharmas also possess such subtle and wondrous characteristics, because all dharmas are empty in their own nature and detached in their own nature.’”

Then Subhuti addressed the Buddha:

“World-Honored One! If all dharmas are empty in their own nature and detached in their own nature—that is, if all dharmas are empty of all dharmas and all dharmas are detached from all dharmas—how can sentient beings bring about either defilement or purification? Within dharmas whose nature is empty, there is neither defilement nor purification; nor is there defilement or purification within detached dharmas.

It is not within dharmas whose nature is empty that unsurpassed, complete, perfect enlightenment can be realized; nor is it within detached dharmas that unsurpassed, complete, perfect enlightenment can be realized. Within the nature of emptiness, there is no dharma that can be attained; nor is there any dharma that can be attained within the nature of detachment. Within the nature of emptiness, there is no great bodhisattva who realizes unsurpassed, complete, perfect enlightenment; nor is there within the nature of detachment any great bodhisattva who realizes unsurpassed, complete, perfect enlightenment.

How should I understand the profound meanings spoken by the World-Honored One?”

The Buddha said:

“Subhuti! What do you think? Do sentient beings constantly entertain thoughts of self and what belongs to self, and cling to self and what belongs to self?”

Subhuti addressed the Buddha:

“World-Honored One! So it is! Sugata! So it is! Sentient beings constantly entertain thoughts of self and what belongs to self, and cling to self and what belongs to self.”

The Buddha said:

“Subhuti! What do you think? Are the self and what belongs to self to which sentient beings cling both empty and detached?”

Subhuti addressed the Buddha:

“World-Honored One! So it is! Sugata! So it is! The self and what belongs to self to which sentient beings cling are both empty and detached.”

The Buddha said:

“Subhuti! What do you think? Is it not because sentient beings cling to self and what belongs to self that they wander in the cycle of birth and death?”

Subhuti addressed the Buddha:

“World-Honored One! So it is! Sugata! So it is! Because sentient beings cling to self and what belongs to self, they wander in the cycle of birth and death.”

The Buddha said:

“Subhuti! Thus, sentient beings wander in the cycle of birth and death because defilement exists; therefore, sentient beings bring about defilement. If sentient beings did not entertain thoughts that cling to self and what belongs to self, they would have no defilement. If there were no defilement, they would not wander in the cycle of birth and death. Because wandering in the cycle of birth and death is unobtainable, it should be known that those sentient beings are far removed from defilement. Because they are undefiled, they bring about purification.

“Therefore, Subhuti, although all dharmas are empty in their own nature and detached in their own nature, sentient beings can nevertheless bring about defilement and purification.”

The Venerable Subhuti again addressed the Buddha:

“World-Honored One! If a great bodhisattva can cultivate the profound prajnaparamita in this manner and practice in accordance with the fact that the nature of all dharmas is empty and detached, then that bodhisattva does not practice the form skandha through the consciousness skandha. Nor does that bodhisattva practice the eye ayatana through the mind ayatana; the form ayatana through the dharma ayatana; the eye dhatu through the mind dhatu; the form dhatu through the dharma dhatu; the eye-consciousness dhatu through the mind-consciousness dhatu; eye-contact through mind-contact; or the feelings produced with eye-contact as condition through the feelings produced with mind-contact as condition.

“That bodhisattva does not practice the earth dhatu through the consciousness dhatu; causal conditions through dominant conditions; ignorance through aging and death; the perfection of giving through prajnaparamita; internal emptiness through the emptiness of the absence of intrinsic nature; suchness through the inconceivable realm; or the Noble Truth of suffering through the Noble Truth of the path.

“That bodhisattva does not practice the four foundations of mindfulness through the Noble Eightfold Path; the four dhyanas, the four immeasurables, or the four formless concentrations; abstention from taking life through abstention from wrong views; the liberation gateways of emptiness, signlessness, and wishlessness; or the eight liberations through the ten totalities.

“That bodhisattva does not practice the Stage of Pure Contemplation through the Stage of the Tathagata; the Stage of Utmost Joy through the Stage of the Dharma Cloud; the dharani gateways or the samadhi gateways; or the five kinds of eyes and the six superknowledges.

“That bodhisattva does not practice the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; great loving-kindness, great compassion, great sympathetic joy, or great equanimity; the thirty-two marks of a Great Being or the eighty minor characteristics; the Dharma of never losing mindfulness or the nature of constant equanimity; the fruit of stream-entry through the enlightenment of a pratyekabuddha; all practices of a great bodhisattva or the unsurpassed, complete, perfect enlightenment of the Buddhas; or the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Why is this so? Because all these dharmas are unobtainable. The practitioner, the dharmas practiced, the time of practice, the place of practice, and that by means of which the practice is undertaken are all nonexistent.

“World-Honored One! If a great bodhisattva can practice in this manner, that bodhisattva will not be vanquished by the entire world with its devas, humans, asuras, and others, but will instead be able to vanquish them.

“World-Honored One! If a great bodhisattva can practice in this manner, that bodhisattva will not be vanquished by shravakas or pratyekabuddhas, but will instead be able to vanquish them. Why is this so? Because that great bodhisattva has become securely established in the stage that cannot be vanquished, namely, the bodhisattva’s stage of freedom from arising.

“World-Honored One! Because that great bodhisattva constantly abides in the mental orientation toward the knowledge of all-knowing wisdom, no one can vanquish that bodhisattva.

“World-Honored One! When that great bodhisattva practices in this manner, that bodhisattva draws near to the knowledge of all-knowing wisdom, swiftly realizes unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and liberates sentient beings.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. If a great bodhisattva can practice the profound prajnaparamita and perceive the characteristics of all dharmas as empty and detached, that great bodhisattva does not practice the form skandha, and so forth, through the knowledge of all aspects. In this manner, that bodhisattva ultimately draws near to the knowledge of all-knowing wisdom, swiftly realizes unsurpassed, complete, perfect enlightenment, turns the wondrous Dharma wheel, and liberates sentient beings.”

Furthermore, Subhuti, what do you think? Suppose that all sentient beings in Jambudvipa were born as human beings, and, having been born human, they aroused the resolve to cultivate and train in the practices of the bodhisattvas, and all attained unsurpassed, perfect enlightenment. Suppose good men and good women, and so forth, throughout their lives made offerings to, revered, honored, respected, and praised these Tathagatas, Arhats, Perfectly Enlightened Ones with all the things cherished in the world. Suppose they then impartially shared with all sentient beings the roots of goodness they had cultivated and together dedicated them to unsurpassed, perfect enlightenment. Through these causes and conditions, would those good men and good women, and so forth, gain much merit?

Subhuti said to the Buddha:

– World-Honored One, it would be very great. Sugata, it would be very great.

The Buddha said:

– Subhuti, if good men or good women, and so forth, expound this profound prajnaparamita in the midst of an assembly, presenting, establishing, analyzing, and elucidating it so that everyone may easily understand it and abide in mental attention corresponding to such profound prajnaparamita, then through these causes and conditions, those good men and good women, and so forth, gain immeasurably, incalculably more merit than the former persons.

Furthermore, Subhuti, what do you think? In the same way, suppose that all sentient beings throughout the trichiliocosm were born as human beings. Having been born human, they aroused the resolve to cultivate and train in the bodhisattva practices, and all attained unsurpassed, perfect enlightenment.

Suppose good men and good women, and so forth, throughout their lives made offerings to, revered, honored, respected, and praised those Tathagatas, Arhats, Perfectly Enlightened Ones with all the things cherished in the world. Suppose they further impartially shared with all sentient beings the roots of goodness they had cultivated and together dedicated them to unsurpassed, perfect enlightenment. Through these causes and conditions, would those good men and good women, and so forth, gain much merit?

Subhuti said to the Buddha:

– World-Honored One, it would be very great. Sugata, it would be very great.

The Buddha said:

– Subhuti, if good men or good women, and so forth, expound such profound prajnaparamita in the midst of an assembly, presenting, establishing, analyzing, and elucidating it so that everyone may easily understand it and abide in mental attention corresponding to such profound prajnaparamita, the merit they gain is immeasurably, incalculably greater than that gained by those others.

Furthermore, Subhuti, what do you think? Suppose that all sentient beings in this Jambudvipa were born as human beings at the same time. Suppose good men or good women, and so forth, employed skillful means to teach and guide them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the enlightenment of a pratyekabuddha, or the state of unsurpassed, perfect enlightenment.

Suppose they further impartially shared with all sentient beings the roots of goodness arising from that instruction and together dedicated them to unsurpassed, perfect enlightenment. Through these causes and conditions, would those good men and good women, and so forth, gain much merit?

Subhuti said to the Buddha:

– World-Honored One, it would be very great. Sugata, it would be very great.

The Buddha said:

– Subhuti, if good men or good women, and so forth, expound such profound prajnaparamita in the midst of an assembly, presenting, establishing, analyzing, and elucidating it so that those present may easily understand it and abide in mental attention corresponding to omniscient wisdom, then through these causes and conditions, those good men and good women, and so forth, gain immeasurably, incalculably more merit than the others.

The Buddha said:

– Subhuti, what do you think? In the same way, suppose that all sentient beings throughout the trichiliocosm were born as human beings at the same time. Suppose good men or good women, and so forth, employed skillful means to teach and guide them to abide in the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless absorptions, the five superknowledges, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the enlightenment of a pratyekabuddha, or the state of unsurpassed, perfect enlightenment. Suppose they also impartially shared with all sentient beings the roots of goodness arising from that instruction and together dedicated them to unsurpassed, perfect enlightenment. Through these causes and conditions, would those good men and good women, and so forth, gain much merit?

Subhuti said to the Buddha:

– World-Honored One, it would be very great. Sugata, it would be very great.

The Buddha said:

– Subhuti, if good men or good women, and so forth, expound such profound prajnaparamita in the midst of an assembly, presenting, establishing, analyzing, and elucidating it so that everyone may easily understand it and abide in mental attention corresponding to omniscient wisdom, then through these causes and conditions, those good men and good women, and so forth, gain immeasurably, incalculably more merit than those others.

Subhuti, you should know that through the mighty power of this supreme diligence, that great bodhisattva reaches the other shore and becomes a field of merit for sentient beings. Why is this? Because through the mighty power of supreme diligence attained in relation to the Dharma, that great bodhisattva becomes incomparable among all sentient beings, except for the Tathagata, Arhat, Perfectly Enlightened One.

Why is this? Because when that great bodhisattva practices profound prajnaparamita and sees sentient beings who lack benefit and well-being, the mind of great loving-kindness arises. Seeing sentient beings who suffer, the mind of great compassion arises.

Seeing sentient beings who have gained benefit and well-being, the mind of great sympathetic joy arises. Seeing sentient beings as free from intrinsic nature and characteristics, the mind of great equanimity arises. Sravakas and pratyekabuddhas cannot possess these qualities in this way.

Subhuti, you should know that toward sentient beings, that great bodhisattva impartially gives rise to great loving-kindness, great compassion, great sympathetic joy, and great equanimity, yet remains entirely unattached. This is unlike ordinary beings, sravakas, and pratyekabuddhas, who give rise to attachment on the basis of what they apprehend.

Subhuti, you should know that the great bodhisattva who practices profound prajnaparamita attains great illumination—that is, the illumination of generosity through to prajnaparamita.

Subhuti, you should know that although this great bodhisattva has not yet realized omniscient wisdom, he has attained non-retrogression from unsurpassed, perfect enlightenment, has reached the other shore, becomes a field of merit for sentient beings, and is worthy of receiving all clothing, food and drink, bedding, medicines, and other necessities of life.

Subhuti, you should know that because this great bodhisattva constantly abides in mental attention corresponding to prajnaparamita, he ultimately repays the kindness of benefactors and can also draw near to omniscient wisdom. Therefore, Subhuti, if a great bodhisattva does not wish to receive in vain the gifts of faith offered by kings, ministers, and other sentient beings; if he wishes to show sentient beings the path of true purity; if he wishes to be a source of light for sentient beings; if he wishes to liberate sentient beings from the prison of the three realms; and if he wishes to bestow the pure Dharma eye upon sentient beings, then he should constantly abide in mental attention corresponding to profound prajnaparamita.

Subhuti, you should know that if a great bodhisattva constantly abides in mental attention corresponding to prajnaparamita, then during that time he does not allow any other form of mental attention to arise.

Subhuti, you should know: That great bodhisattva constantly and diligently abides in mental attention corresponding to prajnaparamita and never relinquishes it. It is like a person who had never before possessed a precious mani jewel. When he obtains one, he is filled with joy and delight; but afterward, owing to certain circumstances, he unfortunately loses it and is deeply distressed.

He constantly laments and regrets its loss, never forgets it for a moment, and continually considers how he might recover that jewel. Because that person keeps the jewel constantly in mind, he cannot forget it. Great bodhisattvas are likewise: they should constantly abide in mental attention corresponding to profound prajnaparamita.

If they do not abide in mental attention corresponding to profound prajnaparamita, they lose the mental attention corresponding to the wisdom of all-knowledge.

At that time, Subhuti addressed the Buddha:

– Blessed One! The intrinsic nature of every act of mental attention is empty; the intrinsic nature of every act of mental attention is free from all things. All dharmas are likewise. Within the intrinsic emptiness and intrinsic freedom of all dharmas, neither a great bodhisattva, nor prajnaparamita, nor the wisdom of all-knowledge, nor any other act of mental attention can be apprehended. Why, then, does a great bodhisattva not depart from the mental attention corresponding to prajnaparamita and also not depart from the mental attention corresponding to the wisdom of all-knowledge?

The Buddha said:

– Subhuti! If a great bodhisattva knows that all dharmas and all acts of mental attention are thus intrinsically empty and intrinsically free, and that this emptiness and freedom are not created by shravakas, not created by pratyekabuddhas, not created by bodhisattvas, not created by Tathagatas, and not created by any other sentient beings, but are the fixed order of all dharmas, the abiding order of dharmas, dharma-nature, the dharma-dhatu, the nature free from falsity, the nature free from change, the nature of equality, the nature free from arising, true suchness, the limit of reality, the realm of space, the inconceivable realm, and the eternally abiding nature of dharmas—then that great bodhisattva does not relinquish the mental attention corresponding to prajnaparamita and also does not depart from the mental attention corresponding to the wisdom of all-knowledge. Why? Because profound prajnaparamita, the wisdom of all-knowledge, and all acts of mental attention are intrinsically empty and intrinsically free. Such emptiness and freedom neither increase nor diminish. To comprehend this correctly is called non-separation.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If profound prajnaparamita is intrinsically empty and intrinsically free, then why, after a great bodhisattva realizes the nature of equality of prajnaparamita through cultivation, does that bodhisattva attain unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! When great bodhisattvas realize through cultivation the nature of equality of prajnaparamita, there is neither increase nor diminution in the Buddha-dharmas; nor is there any increase or diminution in the fixed order of dharmas, the abiding order of dharmas, dharma-nature, the dharma-dhatu, the nature free from falsity, the nature free from change, the nature of equality, the nature free from arising, true suchness, the limit of reality, the realm of space, or the inconceivable realm. Why? Because profound prajnaparamita is neither one, nor two, nor many.

Subhuti, you should know: If a great bodhisattva hears this teaching of profound prajnaparamita and the mind is neither startled, afraid, nor terrified, neither retreats nor entertains doubt, then that great bodhisattva's practice of profound prajnaparamita has reached its culmination. That bodhisattva abides on the stage of a non-retrogressing bodhisattva and swiftly realizes unsurpassed, perfect enlightenment.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! Can profound prajnaparamita practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Apart from profound prajnaparamita, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then can profound prajnaparamita, being empty like space, nonexistent, lacking intrinsic sovereignty, and lacking substantial reality, practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Apart from profound prajnaparamita, which is empty like space, nonexistent, lacking intrinsic sovereignty, and lacking substantial reality, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can emptiness practice emptiness?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from emptiness, can any dharma be apprehended that is capable of practicing that emptiness?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then can the form skandha through the consciousness skandha practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Apart from the form skandha through the consciousness skandha, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then can the eye ayatana through the mind ayatana practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Apart from the eye ayatana through the mind ayatana, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then can the form ayatana through the dharma ayatana practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Apart from the form ayatana through the dharma ayatana, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then can the eye dhatu through the mind dhatu practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Apart from the eye dhatu through the mind dhatu, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the form dhatu through the dharma dhatu practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the form dhatu through the dharma dhatu, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the eye-consciousness dhatu through the mind-consciousness dhatu practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the eye-consciousness dhatu through the mind-consciousness dhatu, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can eye-contact through mind-contact practice profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from eye-contact through mind-contact, can any dharma be apprehended that is capable of practicing profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the feelings arising with eye-contact as condition, through to the feelings arising with mind-contact as condition, practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the feelings arising with eye-contact as condition, through to the feelings arising with mind-contact as condition, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the earth dhatu through to the consciousness dhatu practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the earth dhatu through to the consciousness dhatu, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the causal condition through to the dominant condition practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the causal condition through to the dominant condition, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can ignorance through to aging and death practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from ignorance through to aging and death, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can generosity through to prajnaparamita practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from generosity through to prajnaparamita, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can inner emptiness through to the emptiness of the self-nature of nonexistence practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from inner emptiness through to the emptiness of the self-nature of nonexistence, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can suchness through to the inconceivable realm practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from suchness through to the inconceivable realm, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the Noble Truths of suffering, its origin, its cessation, and the path practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the Noble Truths of suffering, its origin, its cessation, and the path, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the four foundations of mindfulness through to the Noble Eightfold Path practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the four foundations of mindfulness through to the Noble Eightfold Path, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the four dhyanas, the four immeasurables, and the four formless absorptions practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the four dhyanas, the four immeasurables, and the four formless absorptions, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the eight liberations through to the ten spheres of totality practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the eight liberations through to the ten spheres of totality, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the gateways to liberation of emptiness, signlessness, and wishlessness practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the gateways to liberation of emptiness, signlessness, and wishlessness, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the Stage of Pure Contemplation through to the Stage of the Tathagata practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the Stage of Pure Contemplation through to the Stage of the Tathagata, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the Stage of Great Joy through to the Stage of the Dharma Cloud practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the Stage of Great Joy through to the Stage of the Dharma Cloud, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the dharani gateways and the samadhi gateways practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the dharani gateways and the samadhi gateways, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the five kinds of eyes and the six superknowledges practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the five kinds of eyes and the six superknowledges, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the Tathagata’s ten powers through to the eighteen unique qualities of a Buddha practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the Tathagata’s ten powers through to the eighteen unique qualities of a Buddha, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can great loving-kindness, great compassion, great sympathetic joy, and great equanimity practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from great loving-kindness, great compassion, great sympathetic joy, and great equanimity, is there any dharma that can be apprehended and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the thirty-two excellent marks and eighty minor characteristics of a Great Being practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the thirty-two excellent marks and eighty minor characteristics of a Great Being, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the dharma of never losing mindfulness and the nature of constant equanimity practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the dharma of never losing mindfulness and the nature of constant equanimity, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the fruit of stream-entry through the enlightenment of a pratyekabuddha practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the fruit of stream-entry through the enlightenment of a pratyekabuddha, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can all the practices of great bodhisattvas practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from all the practices of great bodhisattvas, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the form skandha through the consciousness skandha, space, nonexistence, the absence of intrinsic sovereignty, and the absence of solidity practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the form skandha through the consciousness skandha, space, nonexistence, the absence of intrinsic sovereignty, and the absence of solidity, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Likewise, can all the way through the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, together with space, nonexistence, the absence of intrinsic sovereignty, and the absence of solidity, practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, together with space, nonexistence, the absence of intrinsic sovereignty, and the absence of solidity, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Can the form skandha through the consciousness skandha, suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, the realm of space, and the inconceivable realm practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the form skandha through the consciousness skandha, suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, the realm of space, and the inconceivable realm, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Likewise, can all the way through the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, together with suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, the realm of space, and the inconceivable realm, practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Then, apart from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, together with suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, ultimate reality, the realm of space, and the inconceivable realm, is there any dharma that can be attained and can practice the profound prajnaparamita?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! If all such dharmas are incapable of practicing the profound prajnaparamita, how then do great bodhisattvas practice the profound prajnaparamita?

The Buddha said:

– Subhuti! What do you think? Do you perceive any dharma by which the profound prajnaparamita is practiced?

Subhuti addressed the Buddha:

– Blessed One! No.

The Buddha said:

– Subhuti! What do you think? Do you perceive the profound prajnaparamita as the sphere of practice of great bodhisattvas?

Subhuti addressed the Buddha:

– Blessed One! No.

The Buddha said:

– Subhuti! What do you think? Can a dharma that you do not perceive be attained?

Subhuti addressed the Buddha:

– Blessed One! No!

The Buddha said:

– Subhuti! What do you think? Does that which cannot be attained arise?

Subhuti addressed the Buddha:

– Blessed One! No.

The Buddha said:

– Subhuti! The true nature of dharmas that you perceive is the bodhisattva’s patient acceptance of the non-arising of dharmas. If a great bodhisattva perfects this patient acceptance of the non-arising of dharmas, that bodhisattva receives the prediction of unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! With regard to the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and immeasurable, boundless other supreme qualities, that great bodhisattva is called one who practices diligent effort in accordance with reality. It is impossible that one who can cultivate diligent effort in this way should fail to attain unsurpassed, complete, perfect enlightenment, the knowledge of all aspects, great wisdom, and wondrous wisdom.

Why? Because, from the great bodhisattva’s attainment of patient acceptance of the non-arising of dharmas until the realization of unsurpassed, complete, perfect enlightenment, that bodhisattva neither regresses nor declines with respect to the dharmas attained.

The Venerable Subhuti then addressed the Buddha:

– Blessed One! Is it by means of the non-arising nature of all dharmas that great bodhisattvas receive from the Buddhas the prediction of unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Is it by means of the arising nature of all dharmas that great bodhisattvas receive from the Buddhas the prediction of unsurpassed, complete, perfect enlightenment?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Do the great bodhisattvas take the nature of arising or non-arising of all dharmas as the basis for receiving from the Buddhas the prediction of unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! Do the great bodhisattvas take the nature of neither arising nor non-arising of all dharmas as the basis for receiving from the Buddhas the prediction of unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! No.

Subhuti addressed the Buddha:

– Blessed One! If so, how do the great bodhisattvas receive from the Buddhas the prediction of unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! What do you think? Do you perceive any dharma that receives from the Buddhas the prediction of unsurpassed, perfect enlightenment?

Subhuti addressed the Buddha:

– Blessed One! No. I do not perceive any dharma that receives from the Buddhas the prediction of unsurpassed, perfect enlightenment. Nor do I perceive, with respect to the unsurpassed, perfect enlightenment of the Buddhas, any person who realizes it, any dharma that is realized, any time of realization, any place of realization, or anything by means of which it is realized, because all are unattainable.

The Buddha said:

– Subhuti! So it is! It is exactly as you have said. Subhuti, you should know that when the great bodhisattvas attain nothing whatsoever with respect to all dharmas, they do not think: “I can realize unsurpassed, perfect enlightenment. By means of such a dharma, at such a time and in such a place, I shall realize unsurpassed, perfect enlightenment.” Why? Because great bodhisattvas who practice profound prajnaparamita no longer engage in such discriminations. Why? Because profound prajnaparamita is free from all discrimination. If there is discrimination, it is not the practice of prajnaparamita.

At that time, Sakra, Lord of the Devas, addressed the Buddha:

– Blessed One! Thus, prajnaparamita is exceedingly profound, difficult to see, difficult to understand, inconceivable, and beyond the sphere of thought, for what is realized by those of keen wisdom is utterly free from discrimination concerning all characteristics. If sentient beings, with respect to this scripture of profound prajnaparamita, constantly delight in hearing, upholding, reading, and reciting it, thoroughly comprehending it, contemplating it properly, practicing in accordance with its teachings, and correctly teaching it to others, until they realize unsurpassed, perfect enlightenment, without allowing other minds or mental factors to intervene, then it should be known that such sentient beings have certainly accomplished immeasurable roots of virtue and are able to bring this undertaking to completion.

The Buddha said to Sakra, Lord of the Devas:

– So it is! So it is! It is exactly as you have said. Kausika! Those sentient beings who, with respect to this scripture of profound prajnaparamita, constantly delight in hearing, upholding, reading, and reciting it, thoroughly comprehending it, contemplating it properly, practicing in accordance with its teachings, and correctly teaching it to others, until they realize unsurpassed, perfect enlightenment, without allowing other minds or mental factors to intervene—it should be known that such sentient beings will certainly accomplish immeasurable roots of virtue and ultimately bring this undertaking to completion.

Kausika! Suppose that all the sentient beings in this Jambudvipa, and even throughout the great trichiliocosm, were to accomplish the immeasurable merits of the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, and the five superknowledges. If any good man or good woman, and so forth, were, with respect to this scripture of profound prajnaparamita, constantly to delight in hearing, upholding, reading, and reciting it, thoroughly comprehending it, contemplating it properly, practicing in accordance with its teachings, and correctly teaching it to others, the merit attained by that good man or good woman, and so forth, would surpass the aforementioned merit a hundredfold, a thousandfold, and so on,

beyond even the smallest fraction of comparison.

At that time, a bhiksu in the assembly said to Sakra, Lord of the Devas:

– Kausika! If any good man or good woman, and so forth, with respect to this scripture of profound prajnaparamita, collects the mind without distraction and constantly delights in hearing, upholding, reading, and reciting it until attaining the utmost comprehension, contemplates it properly, practices in accordance with its teachings, and correctly teaches it to others, until realizing unsurpassed, perfect enlightenment, without allowing other minds or mental factors to intervene, then the merit attained by such good men and good women, and so forth, surpasses that of all the sentient beings in Jambudvipa, and even throughout the great trichiliocosm, who have accomplished the immeasurable merits of the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, the five superknowledges, and so forth.

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

– When such good men and good women, and so forth, first arouse the aspiration for enlightenment, the merit they attain from a single thought corresponding with the knowledge of all aspects surpasses a hundred thousandfold the immeasurable merits of the ten wholesome courses of karma, the four dhyanas, the four immeasurables, the four formless concentrations, the five superknowledges, and so forth, accomplished by all the sentient beings in Jambudvipa, and even throughout the great trichiliocosm. How much more incomparable, then, is the merit attained by those who, with respect to this scripture of profound prajnaparamita, collect the mind without distraction and constantly delight in hearing, upholding, reading, and reciting it, thoroughly comprehending it, contemplating it properly, practicing in accordance with its teachings, and correctly teaching it to others, until realizing unsurpassed, perfect enlightenment, without allowing other minds or mental factors to intervene.

The merit and wisdom of these good men and good women, and so forth, not only surpass the immeasurable merits of the ten wholesome courses of karma, the four dhyanas, and so forth, accomplished by all the sentient beings in Jambudvipa, and even throughout the great trichiliocosm, but also surpass all the merits of all beings in the worlds, including devas, humans, asuras, and so forth. Why? Because these good men and good women, and so forth, swiftly realize unsurpassed, perfect enlightenment and bring benefit and happiness to sentient beings without end.

Bhiksu, you should know that the merit and wisdom of those good men and good women, and so forth, not only surpass all the merits of all beings in the worlds, including devas, humans, asuras, and so forth, but also surpass all the merits of stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. Why? Because those good men and good women, and so forth, swiftly realize unsurpassed, perfect enlightenment and bring benefit and happiness to sentient beings without end.

Bhiksu, you should know that the merit and wisdom of those good men and good women, and so forth, not only surpass all the merits of all stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, but also surpass all the merits of great bodhisattvas who, being separated from the skillful means of prajnaparamita, practice the perfection of generosity through the perfection of dhyana; abide in internal emptiness through the emptiness of the absence of self-nature; abide in suchness through the inconceivable realm; and abide in the noble truths of suffering, its origin, its cessation, and the path.

They practice the four foundations of mindfulness through the Noble Eightfold Path. They practice the four dhyanas, the four immeasurables, and the four formless concentrations. They practice the eight liberations through the ten totalities. They practice the gateways to liberation of emptiness, signlessness, and wishlessness. They practice the Ground of Utmost Joy through the Dharma Cloud Ground. They practice all dharani gateways and samadhi gateways. They practice the five kinds of eyes and the six superknowledges.

They cultivate the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha. They cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They cultivate the Dharma of non-forgetfulness and the nature of perpetual relinquishment. They cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. They cultivate contemplation of the twelve links of dependent origination in both forward and reverse order. They bring sentient beings to maturity, adorn and purify Buddha-fields, and cultivate all the practices of great bodhisattvas and all the merits of the unsurpassed, perfectly complete enlightenment of all Buddhas.

Why is this? Because those good men and good women, and so forth, will swiftly realize unsurpassed, perfectly complete enlightenment and bring inexhaustible benefit and happiness to sentient beings.

Bhikshu, you should know that the merit and wisdom of those good men and good women, and so forth, surpass all the merit of all great bodhisattvas who cultivate prajnaparamita while lacking skillful means. Why is this? Because those good men and good women, and so forth, will swiftly realize unsurpassed, perfectly complete enlightenment and bring inexhaustible benefit and happiness to sentient beings.

Furthermore, Bhikshu, you should know that those good men and good women, and so forth, are themselves great bodhisattvas. Great bodhisattvas who practice the profound prajnaparamita in accordance with the teaching, because they possess skillful means, cannot be overcome by anyone in any world—devas, humans, asuras, and so forth—or by other bodhisattvas, pratyekabuddhas, or shravakas. They can perpetuate the lineage of the knowledge of all-knowing wisdom so that it is never severed.

They are never separated from the Buddhas, bodhisattvas, and true and pure spiritual friends. Before long, they will sit upon the seat of enlightenment, vanquish all the retinues of Mara, realize unsurpassed, perfectly complete enlightenment, turn the wondrous Dharma wheel, and rescue all kinds of sentient beings from the great suffering of birth and death, enabling them to attain ultimate nirvana, which is eternal bliss.

Bhikshu, you should know that great bodhisattvas who practice the profound prajnaparamita in accordance with the teaching, because they possess skillful means, always train in the Dharma in which great bodhisattvas should train and do not train in the Dharma of shravakas and pratyekabuddhas.

Bhikshu, you should know that those great bodhisattvas, while practicing the profound prajnaparamita, because they possess skillful means, always train in the Dharma in which great bodhisattvas should train.

At that time, the Four Great Heavenly Kings, each leading his own assembly of devas, will come to those bodhisattvas, make offerings to them, revere, honor, and praise them, and together say:

“Excellent, Mahasattva! You should diligently and energetically train in the Dharma in which great bodhisattvas should train; do not train in the Dharma in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be firmly seated upon the seat of enlightenment and swiftly realize unsurpassed, perfectly complete enlightenment. Just as, in the past, the Tathagata, the Arhat, the Perfectly Enlightened One, accepted the four alms bowls offered by the Four Heavenly Kings, so at that time you too will accept them. Just as the Four Great Heavenly Kings, Protectors of the World, once presented four alms bowls as offerings, so shall we now present them as offerings to you.”

Bhikshu, you should know that great bodhisattvas who practice the profound prajnaparamita, employing skillful means, always train in the Dharma in which great bodhisattvas should train. We Shakra, Lords of the Devas, will each lead our own assembly of devas to those bodhisattvas, make offerings to them, revere, honor, and praise them, and together say:

“Excellent, Mahasattva! You should diligently and energetically train in the Dharma in which great bodhisattvas should train; do not train in the Dharma in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon be firmly seated upon the seat of enlightenment, realize unsurpassed, perfectly complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.”

Bhikshu, you should know that those great bodhisattvas, while practicing the profound prajnaparamita and employing skillful means, always train in the Dharma in which great bodhisattvas should train.

The Deva Sons of Wondrous Divisions of Time, the Deva Sons of Wondrous Transformation, and the Deva Sons of Wondrous Mastery will each lead their own assembly of devas to those bodhisattvas, make offerings to them, revere, honor, and praise them, and all say:

“Excellent, Mahasattva! You should diligently and energetically train in the Dharma in which great bodhisattvas should train; do not train in the Dharma in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon sit upon the seat of enlightenment, swiftly realize unsurpassed, perfectly complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.”

Bhikshu, you should know that those great bodhisattvas, while practicing the profound prajnaparamita and employing skillful means, always train in the Dharma in which great bodhisattvas should train.

The Great Brahma, lord of the Endurance World, will lead the assembly of Brahma devas to those bodhisattvas, make offerings to them, revere, honor, and praise them, and say:

“Excellent, Mahasattva! You should diligently and energetically train in the Dharma in which great bodhisattvas should train; do not train in the Dharma in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon sit upon the seat of enlightenment and swiftly realize unsurpassed, perfectly complete enlightenment. I shall go beneath the Bodhi tree and earnestly entreat you to turn the wondrous Dharma wheel for the benefit and happiness of innumerable sentient beings.”

Bhikshu, you should know that those great bodhisattvas, while practicing the profound prajnaparamita and employing skillful means, always train in the Dharma in which great bodhisattvas should train.

The devas of Abundant Radiance through to the devas of Akanishtha will each lead their own assembly of devas to those bodhisattvas, make offerings to them, revere, honor, and praise them, and say:

“Excellent, Mahasattva! You should diligently and energetically train in the Dharma in which great bodhisattvas should train; do not train in the Dharma in which shravakas and pratyekabuddhas should train. If you train in this way, you will soon sit upon the seat of enlightenment, swiftly realize unsurpassed, perfectly complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.”

Bhikshu, you should know that those great bodhisattvas, while practicing the profound prajnaparamita and employing skillful means, always train in the Dharma in which great bodhisattvas should train. All Tathagatas, Arhats, Perfectly Enlightened Ones, all assemblies of great bodhisattvas, and all devas, nagas, asuras, and so forth, constantly watch over and protect them. Through these causes and conditions, those great bodhisattvas are not harmed or afflicted by worldly dangers, bodily perils, or mental sorrow and distress.

None of the illnesses arising from disharmony among the four great elements—namely, diseases of the eyes, ears, nose, tongue, and body, as well as other diseases of the limbs—will ever arise in their bodies. Thus, the total of four hundred and four illnesses will never arise in their bodies, except that, through the transformation of heavy karma, they may experience a lighter retribution.

Bhikshu, you should know that great bodhisattvas who practice the profound prajnaparamita in accordance with the teaching and employ skillful means attain such merits in this present life; in future lives, their merits will increase even further, becoming immeasurable and boundless.

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