大般若波羅蜜多經

XXV. CHAPTER ON SEEING THE IMMOVABLE

01

At that time, Sakra, Lord of the Gods, thought to himself: If a great bodhisattva who practices the perfection of generosity, and so forth up to the knowledge of all aspects, surpasses all sentient beings, how much more so one who attains unsurpassed, perfect enlightenment. If sentient beings who hear the name of the knowledge of all-knowledge and develop deep faith and understanding thereby gain excellent benefit in the human realm and live very long in the world, how much more so those who arouse the aspiration for unsurpassed, perfect enlightenment or hear the profound prajnaparamita.

If sentient beings can arouse the aspiration for unsurpassed, perfect enlightenment and hear the profound Prajnaparamita Sutra, the merit acquired by these sentient beings is truly fitting; no gods, humans, asuras, or others in the world can equal them.

Knowing the thought in Sakra's mind, the Blessed One said:

“Exactly so! It is just as you have thought.”

At that time, Sakra was filled with joy. He immediately took supremely exquisite celestial incense and flowers and scattered them as offerings to the Tathagata and the bodhisattvas. Having scattered the flowers as offerings, Sakra made this vow: “If good men and others belonging to the Bodhisattva Vehicle seek unsurpassed, perfect enlightenment, then through the merit and roots of virtue I have planted, may their aspirations swiftly be fulfilled and may they swiftly attain the knowledge of all-knowledge.

May the unsurpassed Buddha-Dharma they seek swiftly be perfected. May the self-arisen Dharma they seek swiftly be perfected. May the true, uncontaminated Dharma they seek swiftly be perfected.

May they hear, according to their wishes, every Dharma they desire to hear. If anyone seeks the Sravaka Vehicle or the Pratyekabuddha Vehicle, may that person's aspirations also swiftly be fulfilled.” Having made this vow, Sakra, Lord of the Gods, addressed the Buddha:

“Blessed One! Toward good men and others belonging to the Bodhisattva Vehicle who have aroused the aspiration for unsurpassed, perfect enlightenment, I shall never give rise to any contrary thought that would cause them to retreat from the mind of great enlightenment. Nor shall I give rise to any contrary thought that would cause bodhisattvas to become disheartened, abandon unsurpassed, perfect enlightenment, and fall back to the stage of a sravaka or pratyekabuddha.

“Blessed One! If a great bodhisattva has deeply delighted in unsurpassed, perfect enlightenment, I vow that the bodhisattva's resolve will become ever more vigorous, so that unsurpassed, perfect enlightenment may swiftly be attained. May that great bodhisattva behold the sufferings of birth and death and, wishing to bring benefit and happiness to the world with its gods, humans, asuras, and others, make these steadfast great vows:

“‘I myself shall cross the great ocean of birth and death, and I shall diligently strive to bring across those who have not yet crossed. Having myself been freed from the bonds of birth and death, I shall diligently strive to liberate those who have not yet been liberated. Amid the terrors of birth and death, I have attained security, and I shall diligently strive to bring security to those who have not yet attained security. I have realized ultimate nirvana, and I shall also diligently strive to encourage those who have not yet realized it to realize it together with me.’

“Blessed One! If good men, good women, and others deeply rejoice in the merit of bodhisattvas who have newly aroused the aspiration, how much merit do they acquire? If they deeply rejoice in the merit of bodhisattvas who aroused the aspiration long ago, how much merit do they acquire? If they deeply rejoice in the merit of non-retrogressing bodhisattvas, how much merit do they acquire? If they deeply rejoice in the merit of bodhisattvas bound to only one more birth, how much merit do they acquire?”

The Buddha told Sakra:

“Kausika! The realm of the four great continents can be measured, but the merit arising from the rejoicing minds of these good men, good women, and others cannot be measured or known.

“Kausika! A small chiliocosm can be measured, but the merit arising from the rejoicing minds of these good men, good women, and others cannot be measured or known.

“Kausika! A medium chiliocosm can be measured, but the merit arising from the rejoicing minds of these good men, good women, and others cannot be measured or known.

“Kausika! This great trichiliocosm can be measured, but the merit arising from the rejoicing minds of these good men, good women, and others cannot be measured or known.

“Kausika! Suppose the entire great trichiliocosm were combined into a single ocean, and someone split one hair into one hundred parts and dipped the tip of one tiny part into that ocean. The number of drops of water might be known, but the merit arising from the rejoicing minds of these good men, good women, and others cannot be measured or known. Why? Because the merit arising from the rejoicing minds of these good men, good women, and others is boundless.”

At that time, the Four Heavenly Kings addressed the Buddha:

“Blessed One! If sentient beings do not rejoice in the supreme merit of the bodhisattvas, it should be known that they are under Mara's control, have been deluded and confounded by Mara, belong to Mara's faction, or are Maras from the celestial realm who died and were reborn here. Why? Because great bodhisattvas seek to attain unsurpassed, perfect enlightenment and cultivate the practices of great bodhisattvas. If anyone arouses the aspiration and deeply rejoices in their merit, that person can destroy all the retinues, palaces, and armies of Mara.

“Blessed One! If sentient beings deeply revere and cherish the precious Buddha, Dharma, and Sangha and, wherever they are born, always wish to see the Buddha, hear the Dharma, and encounter the Sangha, they should deeply rejoice in the meritorious roots of virtue of the assembly of great bodhisattvas. Having rejoiced, they should dedicate that merit to unsurpassed, perfect enlightenment, yet should not entertain any conception of duality or nonduality. If they can do this, they will swiftly attain unsurpassed, perfect enlightenment, benefit sentient beings, and crush the armies of Mara.”

The Buddha told Sakra:

– So it is! So it is! It is exactly as you have said. Kausika! If sentient beings wholeheartedly rejoice in the meritorious roots of great bodhisattvas and dedicate them toward unsurpassed, complete enlightenment, those sentient beings will swiftly perfect the bodhisattva practices and swiftly realize unsurpassed, complete enlightenment. If sentient beings wholeheartedly rejoice in the meritorious roots of great bodhisattvas and dedicate them toward unsurpassed, complete enlightenment, they will possess great majestic power, constantly attend upon all Tathagatas, Arhats, Perfectly Enlightened Ones and spiritual friends, constantly hear the profound prajnaparamita scriptures, and clearly understand their meaning. Because these sentient beings accomplish such meritorious roots of rejoicing and dedication, wherever they are born they will always receive offerings, reverence, honor, and praise from all devas, humans, asuras, and others. They will see no ugly forms, hear no unpleasant sounds, smell no foul odors, taste no disagreeable flavors, experience no painful contacts, entertain no unwholesome thoughts, and never become separated from the Buddhas, the Blessed Ones. Passing from one Buddha realm to another, they will always remain close to the Buddhas in order to plant roots of virtue, bring sentient beings to maturity, and adorn and purify Buddha realms. Why? Kausika! It is because those sentient beings wholeheartedly rejoice in the immeasurable meritorious roots of bodhisattvas who have newly aroused the aspiration and dedicate them toward unsurpassed, complete enlightenment. They wholeheartedly rejoice in the immeasurable meritorious roots of bodhisattvas abiding on the first ground through the tenth ground and dedicate them toward unsurpassed, complete enlightenment. They wholeheartedly rejoice in the immeasurable meritorious roots of bodhisattvas bound to only one more birth and dedicate them toward unsurpassed, complete enlightenment. Through these causes and conditions, the roots of virtue of those sentient beings continually increase, and they swiftly realize unsurpassed, complete enlightenment. Having realized unsurpassed, complete enlightenment, they can truly benefit immeasurable, countless, and boundless sentient beings until the end of future time, establishing them in the realm of nirvana without remainder.

Therefore, Kausika, good men and others who abide in the bodhisattva vehicle should rejoice in and dedicate toward unsurpassed, complete enlightenment the meritorious roots of bodhisattvas who have newly aroused the aspiration, the meritorious roots of bodhisattvas who aroused the aspiration long ago, the meritorious roots of nonretrogressing bodhisattvas, and the meritorious roots of bodhisattvas bound to only one more birth.

When giving rise to rejoicing and dedication, they should not become attached either to the mind of rejoicing and dedication or to what is apart from that mind; they should not become attached either to the mind that practices or to what is apart from that mind. To rejoice and dedicate without attachment in this way is to cultivate the practices of great bodhisattvas, swiftly realize unsurpassed, complete enlightenment, and liberate all devas, humans, asuras, and others, helping them escape birth and death and attain nirvana without remainder.

At that time, Subhuti addressed the Buddha:

– Blessed One! Since you say that all dharmas are like illusions, how can the assembly of great bodhisattvas attain unsurpassed, complete enlightenment by means of a mind that is like an illusion?

The Buddha said:

– Subhuti! What do you think? Do you perceive the great bodhisattva’s mind that is like an illusion?

Subhuti replied:

– Blessed One! No. I perceive neither an illusion nor a mind that is like an illusion.

The Buddha said:

– Subhuti! What do you think? If there were no illusion and no mind like an illusion, would you perceive a mind capable of attaining unsurpassed, complete enlightenment?

Subhuti replied:

– Blessed One! No. I do not perceive that, where there is neither illusion nor a mind like an illusion, there could nevertheless be a mind capable of attaining unsurpassed, complete enlightenment.

The Buddha said:

– Subhuti! What do you think? Apart from illusion and apart from a mind like an illusion, do you perceive any dharma by which unsurpassed, complete enlightenment could be attained?

Subhuti replied:

– Blessed One! No. I do not perceive that, apart from illusion and apart from a mind like an illusion, there could nevertheless be any dharma by which unsurpassed, complete enlightenment could be attained.

Blessed One! I do not perceive any dharma either within the mind or apart from the mind; so of which dharmas can it be said that they exist, and of which that they do not exist? All dharmas are completely detached. If all dharmas are completely detached, it is impossible to assert that this dharma exists and that this dharma does not exist. If dharmas cannot be asserted either to exist or not to exist, it cannot be said that unsurpassed, complete enlightenment can be attained. A nonexistent dharma cannot attain enlightenment.

Why? Because all dharmas are nonexistent, have the nature of being unobtainable, are neither defiled nor purified. Why?

Because prajnaparamita through the perfection of generosity are all completely detached. The dharma of inner emptiness through the dharma of the emptiness of the intrinsic nature of nonexistence are also completely detached. Suchness through the inconceivable realm are also completely detached.

The noble truths of suffering, its origin, its cessation, and the path are also completely detached. The four foundations of mindfulness through the Noble Eightfold Path are also completely detached. The four dhyanas, the four immeasurables, and the four formless concentrations are also completely detached.

The liberative gateways of emptiness, signlessness, and wishlessness are also completely detached. The eight liberations through the ten totalities are also completely detached. The Ground of Great Joy through the Dharma Cloud Ground are also completely detached.

The dharani gateways and the samadhi gateways are also completely detached. The five kinds of eyes and the six superknowledges are also completely detached. The ten powers of a Tathagata through the eighteen unique qualities of a Buddha are also completely detached.

Great loving-kindness, great compassion, great sympathetic joy, and great equanimity are also completely detached. The thirty-two excellent marks and the eighty minor characteristics are also completely detached. The quality of never forgetting and the nature of constant equanimity are also completely detached.

The knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects are also completely detached. All the practices of great bodhisattvas and the unsurpassed, complete enlightenment of the Buddhas are also completely detached. Omniscient knowledge is also completely detached.

Blessed One! If a dharma is completely detached, one should neither cultivate nor abandon it, nor should one cause it to arise. Because profound prajnaparamita is completely detached, no dharma needs to be caused to arise.

Blessed One! Since profound prajnaparamita is completely detached, how can it be said that great bodhisattvas rely upon profound prajnaparamita to realize unsurpassed, complete enlightenment?

Blessed One! The unsurpassed, complete enlightenment of the Buddhas is also completely detached; how, then, could a detached dharma attain a detached dharma? Therefore, it cannot be said that prajnaparamita realizes unsurpassed, complete enlightenment.

The Buddha said:

– Subhuti! Excellent! Excellent! So it is! So it is! It is exactly as you have said. Prajnaparamita through the perfection of generosity are completely detached; in the same way, extending through omniscient knowledge, all are completely detached.

Subhuti, you should know that because prajnaparamita is completely detached and, in the same way, extending through omniscient knowledge, all are completely detached, it can therefore be said that great bodhisattvas realize the completely detached unsurpassed, complete enlightenment of the Buddhas.

Subhuti, you should know that if prajnaparamita were not completely detached, it would not be prajnaparamita; and, in the same way, if omniscient knowledge were not completely detached, it would not be omniscient knowledge.

Subhuti, you should know! Because prajnaparamita is completely free from all things, it is called prajnaparamita; and, to speak in detail, because the knowledge of all-knowing wisdom is completely free from all things, it is called the knowledge of all-knowing wisdom.

Therefore, Subhuti, all great bodhisattvas rely upon profound prajnaparamita to realize unsurpassed, complete, perfect enlightenment.

Subhuti, you should know! Although it is not apart from dharmas that the Dharma of freedom can be attained, the attainment of unsurpassed, complete, perfect enlightenment depends entirely upon profound prajnaparamita. Therefore, great bodhisattvas who wish to attain unsurpassed, complete, perfect enlightenment should diligently and vigorously cultivate and train in profound prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is the purport of the great bodhisattvas’ practice exceedingly profound?

The Buddha said:

– Subhuti! So it is! So it is! The purport practiced by great bodhisattvas is exceedingly profound.

Subhuti, you should know! Great bodhisattvas are able to do what is difficult to do. Although they practice such a profound purport, they do not realize the attainments of shravakas or pratyekabuddhas.

Thereupon, Subhuti said to the Buddha:

– According to my understanding of the meaning of what you have taught, what great bodhisattvas do is not difficult, and it should not be said that they are able to do what is difficult to do. Why is this? The purport realized by great bodhisattvas is unobtainable; the prajnaparamita capable of realizing it is also unobtainable; and the dharma realized, the person who realizes it, the place of realization, and the time of realization are likewise unobtainable.

Blessed One! Since great bodhisattvas contemplate and see that all dharmas are unobtainable, what purport could there be as an object of realization? What prajnaparamita could serve as that which realizes? Moreover, what could produce what, and what could realize what? The dharma realized, the person who realizes it, the place of realization, and the time of realization are likewise so. Why should one cling to the notion that unsurpassed, complete, perfect enlightenment is thereby realized? Since even unsurpassed, complete, perfect enlightenment cannot be realized, how could the attainments of shravakas and pratyekabuddhas be realized?

Blessed One! Practice conducted in this manner is called the bodhisattva practice of unobtainability. If great bodhisattvas are able to practice such a practice of unobtainability, they will not be obstructed or deluded with regard to any dharma.

Blessed One! If, upon hearing this teaching, great bodhisattvas do not become sorrowful, regretful, frightened, or inclined to retreat, then they are practicing prajnaparamita.

Blessed One! When great bodhisattvas practice in this manner, they perceive no characteristics; they do not perceive that they themselves are practicing, nor do they perceive that they are not practicing; they do not perceive prajnaparamita as a dharma practiced by themselves; they do not perceive unsurpassed, complete, perfect enlightenment as a dharma realized by themselves; nor do they perceive the place of realization, the time of realization, and so forth.

Blessed One! When those great bodhisattvas cultivate profound prajnaparamita, they do not think: ‘I am far from the stages of the shravakas and pratyekabuddhas; I am near unsurpassed, complete, perfect enlightenment.’ It is like space, which does not think: ‘I am near to or far from this object.’ Why is this? Because space neither moves nor possesses distinctions or discriminations. Great bodhisattvas are likewise. When practicing profound prajnaparamita, they do not think: ‘I am far removed from the stages of the shravakas and pratyekabuddhas; I am close to unsurpassed, complete, perfect enlightenment.’ Why is this? Because profound prajnaparamita does not discriminate among dharmas.

It is like an illusory person who does not think: ‘The illusory object and the illusionist are near me, while the dharmas resembling an illusion are far from me. The people gathered to watch are both near and far.’ Why is this? Because an illusory person makes no discriminations.

Great bodhisattvas are likewise. When practicing profound prajnaparamita, they do not think: ‘I am far from the stages of the shravakas and pratyekabuddhas; I am near unsurpassed, complete, perfect enlightenment.’ Why is this? Because profound prajnaparamita does not discriminate among dharmas.

It is like a reflected image, which does not think: ‘That upon which I depend in order to appear is near me, while dharmas upon which I do not depend in order to appear are far from me.’ Why is this? Because a reflected image makes no discriminations.

Great bodhisattvas are likewise. When practicing profound prajnaparamita, they do not think: ‘I am far from the stages of the shravakas and pratyekabuddhas; I am near unsurpassed, complete, perfect enlightenment.’ Why is this? Because profound prajnaparamita does not discriminate among dharmas.

Blessed One! Bodhisattvas who practice profound prajnaparamita have neither affection nor aversion. Why is this? Because the intrinsic nature of profound prajnaparamita, as well as all dharmas of affection and aversion, is unobtainable. Just as the Tathagatas, Arhats, Completely Perfectly Enlightened Ones have neither affection nor aversion toward any dharma,

great bodhisattvas who practice profound prajnaparamita are likewise, having neither affection nor aversion toward any dharma. Why is this? Because the Buddhas, bodhisattvas, and profound prajnaparamita have all eliminated affection and aversion.

Just as the Tathagatas, Arhats, Completely Perfectly Enlightened Ones have forever eliminated all deluded conceptual discriminations, great bodhisattvas who practice profound prajnaparamita likewise conquer and eliminate all deluded conceptual discriminations. Why is this? Because the Buddhas, bodhisattvas, and profound prajnaparamita do not discriminate among dharmas.

The Tathagatas, Arhats, Completely Perfectly Enlightened Ones do not think: ‘I am far from the stages of the shravakas and pratyekabuddhas; I am near unsurpassed, complete, perfect enlightenment.’ Great bodhisattvas who practice profound prajnaparamita likewise do not think: ‘I am far from the stages of the shravakas and pratyekabuddhas; I am near unsurpassed, complete, perfect enlightenment.’ Why is this? Because the Buddhas, bodhisattvas, and profound prajnaparamita do not discriminate with regard to any dharma.

It is like a person magically produced by a Tathagata, Arhat, Completely Perfectly Enlightened One, who does not think: ‘I am far from the stages of the shravakas and pratyekabuddhas; I am near unsurpassed, complete, perfect enlightenment.’ Why is this? Because a person magically produced by the Buddhas makes no discriminations.

Great bodhisattvas who practice profound prajnaparamita are likewise. They do not think: ‘I am far from the stages of the shravakas and pratyekabuddhas; I am near unsurpassed, complete, perfect enlightenment.’ Why is this? Because profound prajnaparamita does not discriminate among dharmas.

When the Buddhas wish to accomplish some task, they magically produce many bodies and many persons to carry it out. Yet those magically produced persons do not think: ‘I am able to accomplish such a task.’ Why is this? Because those magically produced persons make no discriminations regarding the task performed.

Great bodhisattvas who practice profound prajnaparamita are likewise. For the sake of their work, they diligently cultivate and train. Having cultivated and trained, although they accomplish various tasks, they make no discriminations regarding what is done. Why is this? Because profound prajnaparamita does not discriminate among dharmas.

It is like a carpenter or his disciple who, for the sake of some work, constructs mechanical devices in the forms of men, women, elephants, horses, and so forth. Although these mechanical devices perform tasks, they make no discriminations regarding those tasks. Why is this? Because such mechanical devices make no discriminations.

Great bodhisattvas who practice profound prajnaparamita are likewise. Because there is work that needs to be done, they establish the requisite means. Once these have been established, although they successfully accomplish many tasks, they make no discriminations regarding any of them. Why is this? Because profound prajnaparamita does not discriminate among dharmas.

Thereupon, Shariputra asked the Venerable Subhuti:

– With regard to all dharmas, is it only prajnaparamita that makes no discriminations, or do the five other paramitas—meditative concentration and so forth—also make no discriminations with regard to all dharmas?

Subhuti replied:

– Not only does prajnaparamita make no discrimination among any dharmas, but the other five paramitas—meditative concentration and so forth—also make no discrimination among any dharmas.

Shariputra asked Subhuti:

– The six paramitas make no discrimination among any dharmas. Do the form skandha through the consciousness skandha likewise make no discrimination among any dharmas; the eye ayatana through the mind ayatana likewise make no discrimination among any dharmas; the form ayatana through the dharma ayatana likewise make no discrimination among any dharmas; the eye dhatu through the mind dhatu likewise make no discrimination among any dharmas; the form dhatu through the dharma dhatu likewise make no discrimination among any dharmas; the eye-consciousness dhatu through the mind-consciousness dhatu likewise make no discrimination among any dharmas; eye-contact through mind-contact likewise make no discrimination among any dharmas; the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition likewise make no discrimination among any dharmas; the earth dhatu through the consciousness dhatu likewise make no discrimination among any dharmas; causal condition through dominant condition likewise make no discrimination among any dharmas; ignorance through aging-and-death likewise make no discrimination among any dharmas; the emptiness of internal dharmas through the emptiness of the absence of intrinsic nature likewise make no discrimination among any dharmas; suchness through the inconceivable realm likewise make no discrimination among any dharmas; the Noble Truths of suffering, its origin, its cessation, and the path likewise make no discrimination among any dharmas; the four establishments of mindfulness through the Noble Eightfold Path likewise make no discrimination among any dharmas; the four meditative absorptions, the four immeasurables, and the four formless concentrations likewise make no discrimination among any dharmas; the liberation gateways of emptiness, signlessness, and wishlessness likewise make no discrimination among any dharmas; the eight liberations through the ten totalities likewise make no discrimination among any dharmas; the Stage of Pure Contemplation through the Stage of the Tathagata likewise make no discrimination among any dharmas; the Stage of Utmost Joy through the Stage of the Dharma Cloud likewise make no discrimination among any dharmas; the dharani gateways and samadhi gateways likewise make no discrimination among any dharmas; the five kinds of eyes and the six superknowledges likewise make no discrimination among any dharmas; the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha likewise make no discrimination among any dharmas; great loving-kindness, great compassion, great sympathetic joy, and great equanimity likewise make no discrimination among any dharmas; the thirty-two excellent marks and eighty subsidiary characteristics likewise make no discrimination among any dharmas; the Dharma of unfailing mindfulness and the nature of constant equanimity likewise make no discrimination among any dharmas; the knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects likewise make no discrimination among any dharmas; the fruit of stream-entry through the bodhi of a pratyekabuddha likewise make no discrimination among any dharmas; all practices of great bodhisattvas and the unsurpassed, complete and perfect enlightenment of the Buddhas likewise make no discrimination among any dharmas; and the conditioned realm and the unconditioned realm likewise make no discrimination among any dharmas?

Subhuti replied:

– Not only do the six paramitas make no discrimination among any dharmas, but form through the unconditioned realm also make no discrimination among any dharmas. Why? Because the nature and characteristics of all dharmas are empty and without discrimination.

Shariputra asked Subhuti:

– If all dharmas are without discrimination, why are there distinctions among the five destinies within samsara? Why are there distinctions among stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas?

Subhuti replied:

– Because sentient beings are afflicted and deluded, they create karma through body, speech, and mind and consequently experience corresponding results. Craving is the fundamental karma that produces ripened results; based upon these, distinctions arise among the five destinies: gods, human beings, hell beings, animals, and hungry ghosts.

He further asked:

– Why, then, are there distinctions among the noble stages, such as the fruit of stream-entry and so forth?

– Shariputra! Because there is no discrimination, there are stream-enterers and the fruit of stream-entry. Because there is no discrimination, there are once-returners and the fruit of once-returning. Because there is no discrimination, there are non-returners and the fruit of non-returning. Because there is no discrimination, there are arhats and the fruit of arhatship. Because there is no discrimination, there are pratyekabuddhas and the fruit of pratyekabuddhahood. Because there is no discrimination, there are great bodhisattvas and the practices of great bodhisattvas. Because there is no discrimination, there are Tathagatas, Worthy Ones, Completely and Perfectly Enlightened Ones, and the unsurpassed, complete and perfect enlightenment of the Buddhas.

Shariputra! The Tathagatas, Worthy Ones, Completely and Perfectly Enlightened Ones of the past are designated as existing because they were without discrimination and eliminated discrimination. The future Tathagatas, Worthy Ones, Completely and Perfectly Enlightened Ones are designated as existing because they are without discrimination and eliminate discrimination. All the Tathagatas, Worthy Ones, Completely and Perfectly Enlightened Ones presently abiding in the Buddha-worlds throughout the ten directions are also designated as existing because they are without discrimination and eliminate discrimination.

Shariputra! From this, you should know that all dharmas are without discrimination. Because they are without discrimination, suchness, the dharma realm, and, in full, through the inconceivable realm serve as the standard of determination.

Shariputra! Great bodhisattvas should practice profound prajnaparamita that is without discrimination in this manner.

Shariputra! If great bodhisattvas can practice profound prajnaparamita that is without discrimination in this manner, they can realize the pure, undiscriminated unsurpassed, complete and perfect enlightenment, and can continually benefit all sentient beings until the end of future time.

At that time, Shariputra asked Subhuti:

– When great bodhisattvas practice profound prajnaparamita, do they practice what is enduring, or do they practice what is not enduring?

Subhuti replied:

– When great bodhisattvas practice profound prajnaparamita, they practice what is enduring, not what is not enduring. Why? Shariputra! Prajnaparamita through the paramita of generosity are not enduring dharmas. The emptiness of internal dharmas through the emptiness of the absence of intrinsic nature are not enduring dharmas. Suchness through the inconceivable realm are not enduring dharmas. The Noble Truths of suffering, its origin, its cessation, and the path are not enduring dharmas. The four establishments of mindfulness through the Noble Eightfold Path are not enduring dharmas. The four meditative absorptions, the four immeasurables, and the four formless concentrations are not enduring dharmas. The liberation gateways of emptiness, signlessness, and wishlessness are not enduring dharmas. The eight liberations through the ten totalities are not enduring dharmas. The Stage of Utmost Joy through the Stage of the Dharma Cloud are not enduring dharmas. The dharani gateways and samadhi gateways are not enduring dharmas. The five kinds of eyes and the six superknowledges are not enduring dharmas. The Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha are not enduring dharmas. Great loving-kindness, great compassion, great sympathetic joy, and great equanimity are not enduring dharmas. The thirty-two excellent marks and eighty subsidiary characteristics are not enduring dharmas. The Dharma of unfailing mindfulness and the nature of constant equanimity are not enduring dharmas. The knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are not enduring dharmas.

Why? When great bodhisattvas practice profound prajnaparamita, they do not perceive even any non-enduring dharma—from prajnaparamita through the knowledge of all aspects—that could be attained; how, then, could there be any enduring dharma to attain?

At that time, immeasurable devas of the Desire Realm and the Form Realm all thought: Good men, good women, and others who, in accordance with the principles expounded in the profound prajnaparamita, arouse the aspiration toward unsurpassed, perfect enlightenment and practice accordingly, neither realize the ultimate reality nor fall into the stages of shravakas, pratyekabuddhas, and so forth. For this reason, such good men, good women, and others are exceedingly rare; they accomplish what is difficult to accomplish and should be reverently honored. Knowing the thoughts of those devas, Subhuti said:

– That such good men, good women, and others neither realize the ultimate reality nor fall into the stages of shravakas or pratyekabuddhas is not rare, nor can it yet be called difficult. If great bodhisattvas know that all dharmas and sentient beings are unobtainable, yet arouse the aspiration toward unsurpassed, perfect enlightenment, don the armor of vigorous effort, and vow to liberate immeasurable and innumerable sentient beings by enabling them to enter the realm of nirvana without remainder, then those great bodhisattvas are indeed exceedingly rare and accomplish what is difficult to accomplish.

Devas, you should know: Although great bodhisattvas know that sentient beings are utterly nonexistent, they nevertheless arouse the aspiration toward unsurpassed, perfect enlightenment and don the armor of vigorous effort, wishing to discipline sentient beings, just as though one wished to discipline empty space. Why? Devas, because empty space is detached, you should know that all sentient beings are also detached.

Because empty space is empty, you should know that all sentient beings are also empty. Because empty space is insubstantial, you should know that all sentient beings are also insubstantial. Because empty space is nonexistent, you should know that all sentient beings are also nonexistent.

For this reason, such great bodhisattvas are indeed exceedingly rare and able to accomplish what is difficult to accomplish.

Devas, you should know: Those great bodhisattvas don the armor of great vows because they wish to discipline all sentient beings, yet sentient beings are utterly nonexistent. This is like a person donning armor to battle against empty space.

Devas, you should know: Great bodhisattvas don that armor of great vows because they wish to benefit all sentient beings, yet both the sentient beings and that armor of great vows are unobtainable. Why? Devas, because sentient beings are detached, you should know that this armor of great vows is also detached. Because sentient beings are empty, you should know that the armor of great vows is also empty. Because sentient beings are insubstantial, you should know that the armor of great vows is also insubstantial. Because sentient beings are nonexistent, you should know that the armor of great vows is also nonexistent.

Devas, you should know: The discipline and benefit that those great bodhisattvas bring to sentient beings are also unobtainable. Why? Devas, because sentient beings are detached, you should know that this discipline and benefit are also detached. Because sentient beings are empty, you should know that the discipline and benefit are also entirely empty. Because sentient beings are insubstantial, you should know that the discipline and benefit are also insubstantial. Because sentient beings are nonexistent, you should know that the discipline and benefit are also nonexistent.

Devas, you should know: Great bodhisattvas are also nonexistent. Why? Devas, because sentient beings are detached, you should know that great bodhisattvas are also detached. Because sentient beings are empty, you should know that great bodhisattvas are also empty. Because sentient beings are insubstantial, you should know that great bodhisattvas are also insubstantial. Because sentient beings are nonexistent, you should know that great bodhisattvas are also nonexistent.

Devas, you should know: When great bodhisattvas hear such a teaching and do not become sorrowful, anxious, frightened, terrified, or discouraged, you should know that they are practicing the profound prajnaparamita. Why?

Devas, because the form skandha through the consciousness skandha are detached, sentient beings are also detached.

Because the eye ayatana through the mental ayatana are detached, sentient beings are also detached.

Because the form ayatana through the dharma ayatana are detached, sentient beings are also detached.

Because the eye dhatu through the mental dhatu are detached, sentient beings are also detached.

Because the form dhatu through the dharma dhatu are detached, sentient beings are also detached.

Because the eye-consciousness dhatu through the mental-consciousness dhatu are detached, sentient beings are also detached.

Because eye-contact through mental contact are detached, sentient beings are also detached.

Because the feelings arising with eye-contact as condition through the feelings arising with mental contact as condition are detached, sentient beings are also detached.

Because the earth dhatu through the consciousness dhatu are detached, sentient beings are also detached.

Because the causal condition through the dominant condition are detached, sentient beings are also detached.

Because ignorance through aging and death are detached, sentient beings are also detached.

Because the perfection of generosity through prajnaparamita are detached, sentient beings are also detached.

Because the emptiness of inner dharmas through the emptiness of the intrinsic nature of non-nature are detached, sentient beings are also detached.

Because suchness through the inconceivable realm are detached, sentient beings are also detached.

Because the noble truth of suffering through the noble truth of the path are detached, sentient beings are also detached.

Because the four foundations of mindfulness through the Noble Eightfold Path are detached, sentient beings are also detached.

Because the four dhyanas, the four immeasurables, and the four formless absorptions are detached, sentient beings are also detached.

Because the liberation gateways of emptiness, signlessness, and wishlessness are detached, sentient beings are also detached.

Because the eight liberations through the ten totalities are detached, sentient beings are also detached.

Because the Stage of Pure Contemplation through the Stage of the Tathagata are detached, sentient beings are also detached.

Because the Stage of Great Joy through the Stage of the Dharma Cloud are detached, sentient beings are also detached.

Because the dharani gateways and samadhi gateways are detached, sentient beings are also detached.

Because the five kinds of eyes and the six superknowledges are detached, sentient beings are also detached.

Because the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are detached, sentient beings are also detached.

Because great loving-kindness, great compassion, great sympathetic joy, and great equanimity are detached, sentient beings are also detached.

Because the thirty-two excellent marks and the eighty minor characteristics are detached, sentient beings are also detached.

Because the Dharma of never forgetting and the nature of constant equanimity are detached, sentient beings are also detached.

Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are detached, sentient beings are also detached.

Because the fruit of stream-entry through pratyekabuddha enlightenment are detached, sentient beings are also detached.

Because all the practices of great bodhisattvas and the unsurpassed, perfect enlightenment of the Buddhas are detached, sentient beings are also detached.

Because omniscient knowledge is detached, sentient beings are also detached.

Devas, you should know: Because the form skandha is detached, the six paramitas are also detached; through because the consciousness skandha is detached, the six paramitas are also detached. Expanding this teaching fully, because the form skandha is detached, omniscient knowledge is also detached; through because the consciousness skandha is detached, omniscient knowledge is also detached.

Devas, you should know: Because the eye ayatana is detached, the six paramitas are also detached; through because the mental ayatana is detached, the six paramitas are also detached. Expanding this teaching fully, because the eye ayatana is detached, omniscient knowledge is also detached; through because the mental ayatana is detached, omniscient knowledge is also detached.

Devas, you should know: Because the form ayatana is detached, the six paramitas are also detached; through because the dharma ayatana is detached, the six paramitas are also detached. Expanding this teaching fully, because the form ayatana is detached, omniscient knowledge is also detached; through because the dharma ayatana is detached, omniscient knowledge is also detached.

Devas, you should know: Because the eye dhatu is detached, the six paramitas are also detached; through because the mental dhatu is detached, the six paramitas are also detached. Expanding this teaching fully, because the eye dhatu is detached, omniscient knowledge is also detached; through because the mental dhatu is detached, omniscient knowledge is also detached.

Devas, you should know: Because the form dhatu is detached, the six paramitas are also detached; through because the dharma dhatu is detached, the six paramitas are also detached. Expanding this teaching fully, because the form dhatu is detached, omniscient knowledge is also detached; through because the dharma dhatu is detached, omniscient knowledge is also detached.

Son of the gods, you should know! Because the eye-consciousness dhatu is detached, the six paramitas are also detached; and so forth, because the mind-consciousness dhatu is detached, the six paramitas are also detached. To elaborate, because the eye-consciousness dhatu is detached, the knowledge of all-knowledge is also detached; and so forth, because the mind-consciousness dhatu is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because eye-contact is detached, the six paramitas are also detached; and so forth, because mind-contact is detached, the six paramitas are also detached. To elaborate, because eye-contact is detached, the knowledge of all-knowledge is also detached; and so forth, because mind-contact is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the feelings arising with eye-contact as condition are detached, the six paramitas are also detached; and so forth, because the feelings arising with mind-contact as condition are detached, the six paramitas are also detached. To elaborate, because the feelings arising with eye-contact as condition are detached, the knowledge of all-knowledge is also detached; and so forth, because the feelings arising with mind-contact as condition are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the earth dhatu is detached, the six paramitas are also detached; and so forth, because the consciousness dhatu is detached, the six paramitas are also detached. To elaborate, because the earth dhatu is detached, the knowledge of all-knowledge is also detached; and so forth, because the consciousness dhatu is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the causal condition is detached, the six paramitas are also detached; and so forth, because the dominant condition is detached, the six paramitas are also detached. To elaborate, because the causal condition is detached, the knowledge of all-knowledge is also detached; and so forth, because the dominant condition is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because ignorance is detached, the six paramitas are also detached; and so forth, because aging and death are detached, the six paramitas are also detached. To elaborate, because ignorance is detached, the knowledge of all-knowledge is also detached; and so forth, because aging and death are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the paramita of generosity is detached, inner emptiness through the emptiness of the absence of intrinsic nature are also detached; and so forth, because the prajnaparamita is detached, inner emptiness through the emptiness of the absence of intrinsic nature are also detached. To elaborate, because the paramita of generosity is detached, the knowledge of all-knowledge is also detached; and so forth, because the prajnaparamita is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because inner emptiness is detached, the six paramitas are also detached; and so forth, because the emptiness of the absence of intrinsic nature is detached, the six paramitas are also detached. To elaborate, because inner emptiness is detached, the knowledge of all-knowledge is also detached; and so forth, because the emptiness of the absence of intrinsic nature is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because suchness is detached, the six paramitas are also detached; and so forth, because the inconceivable realm is detached, the six paramitas are also detached. To elaborate, because suchness is detached, the knowledge of all-knowledge is also detached; and so forth, because the inconceivable realm is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the Noble Truth of suffering is detached, the six paramitas are also detached; because the Noble Truths of the origin, cessation, and path are detached, the six paramitas are also detached. To elaborate, because the Noble Truth of suffering is detached, the knowledge of all-knowledge is also detached; because the Noble Truths of the origin, cessation, and path are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the four foundations of mindfulness are detached, the six paramitas are also detached; and so forth, because the Noble Eightfold Path is detached, the six paramitas are also detached. To elaborate, because the four foundations of mindfulness are detached, the knowledge of all-knowledge is also detached; and so forth, because the Noble Eightfold Path is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the four dhyanas are detached, the six paramitas are also detached; because the four immeasurables and the four formless attainments are detached, the six paramitas are also detached. To elaborate, because the four dhyanas are detached, the knowledge of all-knowledge is also detached; because the four immeasurables and the four formless attainments are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the gateway to liberation through emptiness is detached, the six paramitas are also detached; because the gateways to liberation through signlessness and wishlessness are detached, the six paramitas are also detached. To elaborate, because the gateway to liberation through emptiness is detached, the knowledge of all-knowledge is also detached; because the gateways to liberation through signlessness and wishlessness are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the eight liberations are detached, the six paramitas are also detached; and so forth, because the ten totalities are detached, the six paramitas are also detached. To elaborate, because the eight liberations are detached, the knowledge of all-knowledge is also detached; and so forth, because the ten totalities are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the ground of pure contemplation is detached, the six paramitas are also detached; and so forth, because the ground of the Tathagata is detached, the six paramitas are also detached. To elaborate, because the ground of pure contemplation is detached, the knowledge of all-knowledge is also detached; and so forth, because the ground of the Tathagata is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the ground of Great Joy is detached, the six paramitas are also detached; and so forth, because the ground of the Dharma Cloud is detached, the six paramitas are also detached. To elaborate, because the ground of Great Joy is detached, the knowledge of all-knowledge is also detached; and so forth, because the ground of the Dharma Cloud is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the dharani gateways are detached, the six paramitas are also detached; because the samadhi gateways are detached, the six paramitas are also detached. To elaborate, because the dharani gateways are detached, the knowledge of all-knowledge is also detached; because the samadhi gateways are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the five kinds of eyes are detached, the six paramitas are also detached. Because the six superknowledges are detached, the six paramitas are also detached. To elaborate, because the five kinds of eyes are detached, the knowledge of all-knowledge is also detached; because the six superknowledges are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the ten powers of the Tathagata are detached, the six paramitas are also detached; and so forth, because the eighteen distinctive qualities of a Buddha are detached, the six paramitas are also detached. To elaborate, because the ten powers of the Tathagata are detached, the knowledge of all-knowledge is also detached; and so forth, because the eighteen distinctive qualities of a Buddha are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because great loving-kindness is detached, the six paramitas are also detached; because great compassion, great sympathetic joy, and great equanimity are detached, the six paramitas are also detached. To elaborate, because great loving-kindness is detached, the knowledge of all-knowledge is also detached; because great compassion, great sympathetic joy, and great equanimity are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the thirty-two major marks are detached, the six paramitas are also detached; because the eighty minor characteristics are detached, the six paramitas are also detached. To elaborate, because the thirty-two major marks are detached, the knowledge of all-knowledge is also detached; because the eighty minor characteristics are detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the quality of never forgetting is detached, the six paramitas are also detached; because the nature of constant equanimity is detached, the six paramitas are also detached. To elaborate, because the quality of never forgetting is detached, the knowledge of all-knowledge is also detached; because the nature of constant equanimity is detached, the knowledge of all-knowledge is also detached.

Son of the gods, you should know! Because the knowledge of all things is free from inherent existence, the six paramitas are also free from inherent existence. Because the knowledge of the aspects of the paths and the knowledge of all aspects are free from inherent existence, the six paramitas are also free from inherent existence. To speak in detail, up to: because the knowledge of all things is free from inherent existence, the knowledge of all-knowing wisdom is also free from inherent existence. Because the knowledge of the aspects of the paths and the knowledge of all aspects are free from inherent existence, the knowledge of all-knowing wisdom is also free from inherent existence.

Son of the gods, you should know! Because the fruit of stream-entry is free from inherent existence, the six paramitas are also free from inherent existence; up to: because a pratyekabuddha’s enlightenment is free from inherent existence, the six paramitas are also free from inherent existence. To speak in detail, up to: because the fruit of stream-entry is free from inherent existence, the knowledge of all-knowing wisdom is also free from inherent existence; up to: because a pratyekabuddha’s enlightenment is free from inherent existence, the knowledge of all-knowing wisdom is also free from inherent existence.

Son of the gods, you should know! Because all the practices of great bodhisattvas are free from inherent existence, the six paramitas are also free from inherent existence. Because the unsurpassed, complete, perfect enlightenment of the Buddhas is free from inherent existence, the six paramitas are also free from inherent existence. To speak in detail, up to: because all the practices of great bodhisattvas are free from inherent existence, the knowledge of all-knowing wisdom is also free from inherent existence. Because the unsurpassed, complete, perfect enlightenment of the Buddhas is free from inherent existence, the knowledge of all-knowing wisdom is also free from inherent existence.

Son of the gods, you should know! When great bodhisattvas hear it taught that all dharmas are thus free from inherent existence, if their minds are neither startled nor frightened, neither anxious nor regretful, and do not retreat, you should know that those great bodhisattvas practice the profound prajnaparamita.

At that time, the Blessed One said to Subhuti:

– For what reason do the minds of great bodhisattvas not retreat from the profound prajnaparamita?

The Venerable Subhuti replied:

– Blessed One! Because all dharmas are without anything that can be possessed; all are utterly detached, all are quiescent, all are without arising or cessation, and all are without intrinsic nature or characteristics. Therefore, the minds of great bodhisattvas do not retreat from the profound prajnaparamita.

Blessed One! Owing to such causes and conditions, the minds of great bodhisattvas do not retreat from the profound prajnaparamita. Why? Because, with regard to all dharmas, the great bodhisattvas who might retreat, that from which they might retreat, the place of retreat, the time of retreat, the person who retreats, and that because of which retreat occurs are all unobtainable. This is because all dharmas are unobtainable.

Blessed One! If great bodhisattvas hear this teaching and their minds do not retreat, nor are they startled, frightened, anxious, or regretful, you should know that those great bodhisattvas practice the profound prajnaparamita. Why? Because those great bodhisattvas contemplate and perceive that all dharmas are unobtainable and unestablished, including those who might retreat, that from which they might retreat, the place of retreat, the time of retreat, the person who retreats, and that because of which retreat occurs. Therefore, when great bodhisattvas hear such matters taught, their minds do not retreat, nor are they startled, frightened, anxious, or regretful.

Blessed One! If great bodhisattvas practice the profound prajnaparamita in this way, Sakra, the Great Brahma, the heavenly kings, the lords of the worlds, and others always bow to them, revere them, make offerings to them, honor them, and praise them.

The Buddha said:

– Subhuti! If great bodhisattvas are able to practice the profound prajnaparamita in this way, not only will Sakra, the Great Brahma, the heavenly kings, the lords of the worlds, and others together bow to them, revere them, make offerings to them, honor them, and praise them, but those great bodhisattvas will receive even more than this. Namely, the gods of Utmost Radiance and Purity, the gods of Pervasive Purity, the gods of Abundant Fruit, the gods of the Pure Abodes, and other gods, nagas, asuras, and others will together bow to them, make offerings to them, revere them, honor them, and praise them. Great bodhisattvas who are able to cultivate the profound prajnaparamita in this way will also be constantly protected and kept in mind by all Tathagatas, Arhats, Perfectly Enlightened Ones, and by the assemblies of great bodhisattvas dwelling throughout immeasurable, countless, and boundless worlds in the ten directions.

Subhuti, you should know! When those great bodhisattvas practice the profound prajnaparamita in this way, they bring the perfection of generosity through the perfection of prajnaparamita swiftly to fulfillment. To speak in detail, up to: they swiftly bring the knowledge of all-knowing wisdom to fulfillment.

Subhuti, you should know! If great bodhisattvas practice the profound prajnaparamita in this way, they will always be protected and kept in mind by the Buddhas, bodhisattvas, gods, nagas, asuras, and others, and they will swiftly perfect all virtues. You should know that those great bodhisattvas practice where Buddhas should practice and also rightly cultivate the practices cultivated by the Buddhas. They will swiftly realize unsurpassed, complete, perfect enlightenment. You should know that they are no different from the Buddha, the Blessed One.

Fascicle 521

END