大般若波羅蜜多經

02

Furthermore, Subhuti, the mind of that great bodhisattva is firmer than vajra. Suppose all sentient beings throughout Buddha-worlds as numerous as the sands of the Ganges in the ten directions were transformed into evil maras, and each of those maras in turn conjured just as many evil maras. All these evil maras would possess immeasurable supernatural powers. Yet even if they were to exhaust all their powers, they could not obstruct that great bodhisattva from practicing profound prajnaparamita. Why? Because that great bodhisattva has attained the skillful means of prajnaparamita and knows that all dharmas are unobtainable.

Subhuti, you should know that if a great bodhisattva perfects two qualities, no evil mara can obstruct that bodhisattva from cultivating profound prajnaparamita. What are the two? The first is contemplating that all dharmas are empty; the second is never abandoning any kind of sentient being.

Subhuti, you should know that if a great bodhisattva perfects two qualities, no evil mara can hinder that bodhisattva from cultivating profound prajnaparamita. What are the two? The first is being able to accomplish whatever one says; the second is always being protected and kept in mind by the Buddhas.

Subhuti, you should know that if a great bodhisattva can practice profound prajnaparamita in this way, devas will constantly come to venerate, approach, make offerings to, inquire after, and encourage that bodhisattva, saying: “Excellent, Great Being! If you wish to realize unsurpassed, perfect enlightenment, you must diligently abide in emptiness, signlessness, and wishlessness. Why?

Good man, if you diligently abide in emptiness, signlessness, and wishlessness, you can become a refuge for all sentient beings who have no refuge, a place of return for those who have nowhere to return, a rescuer for those who have no rescuer, a destination for those who have no destination, a home for those who have no home, an island for those who have no island, a light for those in darkness, and ears and eyes for the deaf and blind.

Why? Good man, because abiding in emptiness, signlessness, and wishlessness in this way is precisely abiding in profound prajnaparamita. If you can abide in profound prajnaparamita, you will swiftly realize unsurpassed, perfect enlightenment.”

Subhuti, you should know that if a great bodhisattva can abide in profound prajnaparamita in this way, the Buddhas presently dwelling in immeasurable, innumerable, and boundless worlds throughout the ten directions will, in the midst of their assemblies, spontaneously rejoice and praise and extol that great bodhisattva by name and commend that bodhisattva's merits. This is called abiding in the truly pure merits of profound prajnaparamita.

Subhuti, you should know that just as I now expound profound prajnaparamita to the great assembly and, in the midst of the assembly, spontaneously rejoice and praise and extol by name the great bodhisattvas Ratnaketu, Sikhin, and others, commending their merits, as well as the other great bodhisattvas presently dwelling in the presence of the Buddha Aksobhya, where they cultivate pure conduct and abide in profound prajnaparamita—this is called abiding in the truly pure merits of profound prajnaparamita.

All the Tathagatas, Arhats, Perfectly Enlightened Ones in immeasurable and innumerable worlds of the east are presently expounding profound prajnaparamita to their great assemblies. There, too, are great bodhisattvas who cultivate pure conduct and never depart from prajnaparamita. In the midst of their assemblies, those Tathagatas, Arhats, Perfectly Enlightened Ones all spontaneously rejoice and praise and extol those great bodhisattvas by name and commend their merits.

These are called the truly pure merits of never departing from profound prajnaparamita. It is likewise in the south, west, north, the intermediate directions, above, and below.

Subhuti, you should know that there are great bodhisattvas who, from the time they first arouse the aspiration, practice profound prajnaparamita, gradually perfect the path to great enlightenment, and gradually perfect profound prajnaparamita until they are about to attain the knowledge of all aspects. They too are praised by all the Tathagatas, Arhats, Perfectly Enlightened Ones in immeasurable, innumerable, and boundless Buddha-worlds throughout the ten directions, who, in the midst of their assemblies, spontaneously rejoice and praise and extol those great bodhisattvas by name and commend their merits.

These are called the truly pure merits of cultivating profound prajnaparamita. Why? Because those great bodhisattvas accomplish what is difficult to accomplish, prevent the lineage of the Buddhas from being severed, and bring benefit and happiness to all sentient beings.

At that time, Subhuti addressed the Buddha:

“Blessed One, which great bodhisattvas are those whom the Buddha, the Blessed One, spontaneously rejoices in and praises and extols by name in the midst of the assembly, commending their merits? Are they irreversible or subject to regression?”

The Buddha said:

“Subhuti, there are great bodhisattvas who abide in irreversibility and practice profound prajnaparamita. The Buddha, the Blessed One, spontaneously rejoices in and praises and extols them by name in the midst of the assembly, commending their merits. There are also great bodhisattvas who, although they have not yet received a prediction, cultivate the skillful means of prajnaparamita. The Buddhas likewise spontaneously rejoice in and praise and extol them by name in the midst of their assemblies, commending their merits.”

The Venerable Subhuti addressed the Buddha:

“Blessed One, which bodhisattvas are being spoken of here?”

The Buddha said:

“Subhuti, there are great bodhisattvas who follow the Buddha Aksobhya and, as bodhisattvas, cultivate and train at all times and in all places. They have attained abiding in the stage of irreversibility. The Buddha, the Blessed One, spontaneously rejoices in and praises and extols those great bodhisattvas by name in the midst of the assembly, commending their merits.

“There are also great bodhisattvas who follow the great bodhisattvas Ratnaketu and Sikhin in cultivation and training. Although those great bodhisattvas have not yet received a prediction, they diligently and energetically practice the skillful means of profound prajnaparamita. The Buddhas likewise spontaneously rejoice in and praise and extol them by name in the midst of their assemblies, commending their merits.

“Furthermore, Subhuti, there are great bodhisattvas who practice profound prajnaparamita and, although they have profound faith and understanding that all dharmas are by nature unborn, have not yet attained the forbearance regarding the non-arising of dharmas. Although they have profound faith and understanding in profound prajnaparamita, they have not yet attained the forbearance regarding the non-arising of dharmas. Although they have profound faith and understanding that all dharmas are entirely empty by nature, they have not yet attained the forbearance regarding the non-arising of dharmas.

Although they have profound faith and understanding that all dharmas are by nature quiescent, they have not yet attained the forbearance regarding the non-arising of dharmas. Although they have profound faith and understanding that the nature of all dharmas is utterly remote and detached, they have not yet attained the forbearance regarding the non-arising of dharmas. Although they have profound faith and understanding that the nature of all dharmas is entirely devoid of anything possessed, they have not yet attained the forbearance regarding the non-arising of dharmas.

Although they have profound faith and understanding that all dharmas are by nature without mastery, they have not yet attained the forbearance regarding the non-arising of dharmas. Although they have profound faith and understanding that all dharmas are by nature insubstantial, they have not yet attained the forbearance regarding the non-arising of dharmas.

“Subhuti, these great bodhisattvas are likewise those whom the Buddhas, in the midst of their assemblies, spontaneously rejoice in and praise and extol by name, commending their merits.

“Subhuti, you should know that if a great bodhisattva is one whom the Buddha, the Blessed One, spontaneously rejoices in and praises and extols by name in the midst of the assembly, commending that bodhisattva's merits, then that great bodhisattva has transcended the stages of the sravakas and pratyekabuddhas and will certainly attain unsurpassed, perfect enlightenment.”

Subhuti, you should know! If a great bodhisattva practices the skillful means of profound prajnaparamita and, in the midst of the great assembly, is spontaneously rejoiced in, praised, and commended by the Buddha, the Blessed One, by name and for his virtues, that great bodhisattva will certainly abide in the stage of non-retrogression. Having abided in that stage, he will swiftly attain unsurpassed, complete and perfect enlightenment.

Furthermore, Subhuti! If a great bodhisattva hears all the meanings of profound prajnaparamita thus explained and neither doubts nor becomes confused, but thinks only: “As the Buddha has taught profound prajnaparamita, its principle is manifestly true and free from error,” then, by virtue of such deep and pure faith in prajnaparamita, that great bodhisattva will gradually come to hear the entirety of prajnaparamita in the presence of the Buddha Akshobhya and the great bodhisattvas, and will gain deep faith in and understanding of the meaning of the sutra. Having gained deep faith and understanding, he will come to abide in the stage of non-retrogression. Having abided in this stage, he will swiftly attain unsurpassed, complete and perfect enlightenment.

Subhuti, you should know! If a great bodhisattva merely hears such profound prajnaparamita and has faith and understanding, does not slander it, and thereby acquires many excellent roots of virtue, how much more so if he is able to receive and retain it, read and recite it fluently, rightly and mindfully contemplate it in accordance with the principle of true suchness, abide in true suchness, and diligently cultivate and train. That great bodhisattva will swiftly come to abide in the stage of non-retrogression, swiftly attain unsurpassed, complete and perfect enlightenment, and bring benefit and happiness to all sentient beings throughout all future ages.

At that time, Subhuti addressed the Buddha:

– Blessed One! Since the true nature of all dharmas is unobtainable, how can it be said that great bodhisattvas who abide in true suchness and diligently cultivate and train will swiftly abide in the stage of non-retrogression, swiftly attain unsurpassed, complete and perfect enlightenment, and bring benefit and happiness to all sentient beings throughout all future ages?

The Buddha said:

– Subhuti! Those who, having been instructed by the Buddha, abide in true suchness and cultivate the practices of great bodhisattvas will swiftly abide in the stage of non-retrogression, swiftly attain unsurpassed, complete and perfect enlightenment, and bring great benefit to sentient beings. In the same way, great bodhisattvas who abide in true suchness and cultivate the practices of great bodhisattvas will swiftly abide in the stage of non-retrogression, swiftly attain unsurpassed, complete and perfect enlightenment, and bring great benefit to sentient beings.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! The beings instructed by the Tathagata are all devoid of intrinsic existence, and no dharma apart from true suchness can be apprehended. Who, then, abides in true suchness and cultivates the bodhisattva practices? Who will abide in the stage of non-retrogression? Who will attain unsurpassed, complete and perfect enlightenment? Who will bring great benefit to sentient beings?

Blessed One! Since even true suchness is unobtainable, how could anyone abide in true suchness and cultivate the bodhisattva practices, swiftly abide in the stage of non-retrogression, swiftly attain unsurpassed, complete and perfect enlightenment, and bring great benefit to sentient beings? If such a thing existed, it would be utterly unreasonable.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. The beings instructed by the Tathagata are all devoid of intrinsic existence, and no dharma apart from true suchness can be apprehended. Who, then, abides in true suchness and cultivates the bodhisattva practices? Who will abide in the stage of non-retrogression? Who will attain unsurpassed, complete and perfect enlightenment? Who will bring great benefit to sentient beings? Subhuti! Since even true suchness is unobtainable, how could anyone abide in true suchness and cultivate the bodhisattva practices so as to swiftly abide in the stage of non-retrogression, swiftly attain unsurpassed, complete and perfect enlightenment, and bring great benefit to sentient beings? If such a thing existed, it would be utterly unreasonable.

Why is this? Whether or not a Tathagata appears in the world, dharmas remain just as they are, never departing from true suchness, the dharma realm, and the nature of dharmas, up to and including, in full, the inconceivable realm. There is definitely no one who abides in true suchness and cultivates the bodhisattva practices, swiftly abides in the stage of non-retrogression, swiftly attains unsurpassed, complete and perfect enlightenment, or brings great benefit to sentient beings. Why is this? Because the true suchness of all dharmas is neither arisen nor ceased, nor does it abide in even the slightest distinct part that could be apprehended.

Subhuti! If a dharma is neither arisen nor ceased, nor abides in even the slightest distinct part that could be apprehended, then who abides therein and cultivates the bodhisattva practices? Who will abide in the stage of non-retrogression? Who will attain unsurpassed, complete and perfect enlightenment? Who will bring great benefit to sentient beings? If such a thing existed, it would be utterly unreasonable; it is said to exist only provisionally, according to worldly convention.

At that time, Sakra, Lord of the Gods, again addressed the Buddha:

– Blessed One! This prajnaparamita is subtle, wondrous, and profound, and is extremely difficult to believe and understand. Although the great bodhisattvas who practice profound prajnaparamita know that all dharmas are unobtainable, they nevertheless seek unsurpassed, complete and perfect enlightenment and aspire to bring great benefit to sentient beings. This is exceedingly difficult to accomplish. Why is this? Because there is definitely no one who abides in true suchness and cultivates the bodhisattva practices, swiftly abides in the stage of non-retrogression, swiftly attains unsurpassed, complete and perfect enlightenment, or brings great benefit to sentient beings. Yet when great bodhisattvas practicing profound prajnaparamita contemplate all dharmas as utterly devoid of intrinsic existence, their minds do not retreat, doubt, fear, or become confused before the profound nature of dharmas. Such things are exceedingly rare.

Subhuti said to Sakra, Lord of the Gods:

– Kausika! As you have said, when great bodhisattvas practice profound prajnaparamita, they contemplate all dharmas as utterly devoid of intrinsic existence. Before the profound nature of dharmas, their minds do not retreat or doubt; they are neither frightened nor confused. Such things are exceedingly rare.

Kausika! Great bodhisattvas practicing profound prajnaparamita contemplate the intrinsic nature of all dharmas as empty. Since within that emptiness there is utterly nothing whatsoever, who retreats? Who doubts? Who is frightened? Who becomes confused? Therefore, when great bodhisattvas practice profound prajnaparamita, their minds do not retreat, doubt, become frightened, or become confused before the profound intrinsic nature of dharmas. This is exceedingly rare.

Sakra, Lord of the Gods, said to Subhuti:

– Venerable sir, everything you say is grounded in emptiness; therefore, your words are never obstructed. It is like shooting an arrow into empty space: whether it is shot near or far, it encounters no obstruction. Everything the Venerable says is likewise. Who, within this, would dare create an obstruction?

Sakra, Lord of the Gods, addressed the Buddha:

– Blessed One! In speaking thus, praising thus, and making such an affirmation, have I accorded with the true speech and Dharma speech of the Tathagata, the Arhat, the Completely and Perfectly Enlightened One? In following the Dharma in relation to the Dharma, have I made a correct affirmation?

The Buddha said to Sakra, Lord of the Gods:

– Kausika! In speaking thus, praising thus, and making such an affirmation, you have accorded with the true speech and Dharma speech of the Tathagata, the Arhat, the Completely and Perfectly Enlightened One. In following the Dharma in relation to the Dharma, you have made no erroneous affirmation.

Sakra, Lord of the Gods, addressed the Buddha:

“World-Honored One, how exceedingly rare! World-Honored One, everything the Venerable Subhuti has said is based upon emptiness, signlessness, and wishlessness. It is also based upon the four foundations of mindfulness through the Noble Eightfold Path; upon the four dhyanas, the four immeasurables, and the four formless attainments; upon the eight liberations through the ten totalities; upon generosity through prajnaparamita; upon inner emptiness through the emptiness of the absence of intrinsic nature; upon suchness through the inconceivable realm; upon the Noble Truths of suffering, its origin, its cessation, and the path; upon the bodhisattva stages; upon all dharani gateways and samadhi gateways; upon the five kinds of eyes and the six superknowledges;

upon the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; upon great loving-kindness, great compassion, great sympathetic joy, and great equanimity; upon the thirty-two major marks and the eighty minor characteristics; upon the quality of never losing mindfulness and the nature of constant equanimity; upon the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and upon the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas.”

The World-Honored One said to Sakra, Lord of the Gods:

“Kausika, the Venerable Subhuti abides in the emptiness of all phenomena and contemplates that generosity-paramita through prajnaparamita cannot be apprehended. How, then, could one who practices generosity-paramita through prajnaparamita be apprehended?

“He contemplates that the four foundations of mindfulness through the Noble Eightfold Path cannot be apprehended. How, then, could one who cultivates the four foundations of mindfulness through the Noble Eightfold Path be apprehended?

“He contemplates that the four dhyanas, the four immeasurables, and the four formless attainments cannot be apprehended. How, then, could one who cultivates the four dhyanas, the four immeasurables, and the four formless attainments be apprehended?

“He contemplates that the eight liberations through the ten totalities cannot be apprehended. How, then, could one who cultivates the eight liberations through the ten totalities be apprehended?

“He contemplates that inner emptiness through the emptiness of the absence of intrinsic nature cannot be apprehended. How, then, could one who abides in inner emptiness through the emptiness of the absence of intrinsic nature be apprehended?

“He contemplates that suchness through the inconceivable realm cannot be apprehended. How, then, could one who abides in suchness through the inconceivable realm be apprehended?

“He contemplates that the Noble Truths of suffering, its origin, its cessation, and the path cannot be apprehended. How, then, could one who abides in the Noble Truths of suffering, its origin, its cessation, and the path be apprehended?

“He contemplates that the gateways of liberation—emptiness, signlessness, and wishlessness—cannot be apprehended. How, then, could one who cultivates the gateways of liberation—emptiness, signlessness, and wishlessness—be apprehended?

“He contemplates that the stages of the great bodhisattvas cannot be apprehended. How, then, could one who cultivates the stages of the great bodhisattvas be apprehended?

“He contemplates that the dharani gateways and samadhi gateways cannot be apprehended. How, then, could one who cultivates the dharani gateways and samadhi gateways be apprehended?

“He contemplates that the five kinds of eyes and the six superknowledges cannot be apprehended. How, then, could one who develops the five kinds of eyes and the six superknowledges be apprehended?

“He contemplates that the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha cannot be apprehended. How, then, could one who develops the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha be apprehended?

“He contemplates that great loving-kindness, great compassion, great sympathetic joy, and great equanimity cannot be apprehended. How, then, could one who abides in great loving-kindness, great compassion, great sympathetic joy, and great equanimity be apprehended?

“He contemplates that the thirty-two major marks and the eighty minor characteristics cannot be apprehended. How, then, could one who adorns this body with these marks and characteristics be apprehended?

“He contemplates that the quality of never losing mindfulness and the nature of constant equanimity cannot be apprehended. How, then, could one who develops the quality of never losing mindfulness and the nature of constant equanimity be apprehended?

“He contemplates that the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects cannot be apprehended. How, then, could one who develops the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects be apprehended?

“He contemplates that all the practices of great bodhisattvas cannot be apprehended. How, then, could one who performs all the practices of great bodhisattvas be apprehended?

“He contemplates that the unsurpassed, complete, perfect enlightenment of the Buddhas cannot be apprehended. How, then, could one who realizes the unsurpassed, complete, perfect enlightenment of the Buddhas be apprehended?

“He contemplates that the knowledge of all-knowing wisdom cannot be apprehended. How, then, could one who attains the knowledge of all-knowing wisdom be apprehended?

“He contemplates that the Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, cannot be apprehended. How, then, could one who turns the unsurpassed Wheel of Dharma be apprehended?

“He contemplates that the Dharma of non-arising and non-cessation cannot be apprehended. How, then, could one who realizes the Dharma of non-arising and non-cessation be apprehended? Why is this so?

“Kausika, with regard to all phenomena, the Venerable Subhuti abides in detachment, abides in tranquility, abides in nothing whatsoever, abides in non-apprehension, abides in emptiness, abides in signlessness, and abides in wishlessness.

“Kausika, the Venerable Subhuti possesses immeasurably excellent modes of abiding such as these with respect to the abiding of all phenomena; yet compared with the great bodhisattvas’ abiding in profound and sublime prajnaparamita, these do not equal even one hundredth, one thousandth, or even the smallest fraction thereof. Why is this so? Kausika, apart from the abiding of the Buddhas, the great bodhisattvas’ abiding in profound and sublime prajnaparamita is supremely excellent, venerable, sublime, and unsurpassed when compared with the abiding of sravakas and pratyekabuddhas.

“Therefore, Kausika, if great bodhisattvas wish to abide above all sentient beings, they should abide in the practice and abiding of profound and sublime prajnaparamita. Why is this so? Kausika, when great bodhisattvas abide in this abiding, they transcend the stages of sravakas and pratyekabuddhas, enter the bodhisattvas’ certainty of the non-arising of phenomena, swiftly perfect all Buddha qualities, forever sever the continuity of the habitual tendencies of the afflictions, and swiftly attain the knowledge of all-knowing wisdom. They are called Tathagatas, Arhats, Completely and Perfectly Enlightened Ones. They bring complete benefit and happiness to all sentient beings, enabling them to enter and abide in the liberation of the Three Vehicles among gods and humans.”

At that time, within the assembly, immeasurable and innumerable gods of the Heaven of the Thirty-Three were filled with boundless joy. They all scattered exquisite celestial incense and flowers as offerings to the Tathagata and his disciples.

Within the assembly, eight hundred bhiksus rose, bowed at the Buddha’s feet, bared their right shoulders, knelt with their right knees upon the ground, respectfully bowed their heads, joined their palms toward the Buddha, and gazed upon his honored countenance without averting their eyes. Through the Buddha’s spiritual power, their palms naturally became filled with exquisite incense and flowers. Those bhiksus rejoiced exceedingly at this unprecedented occurrence.

Each offered these flowers to the Buddha and the bodhisattvas. After scattering the flowers, they all made this vow: “Through the power of these supreme roots of virtue, may we always abide in the sublime practice and abiding of profound prajnaparamita, in which sravakas and pratyekabuddhas cannot abide; may we swiftly proceed toward unsurpassed, complete, perfect enlightenment and transcend the stages of sravakas and pratyekabuddhas.”

At that time, knowing that those bhiksus were joyful and pure and would certainly never regress, the Tathagata smiled. As is customary when a Buddha smiles, rays of blue, yellow, red, white, pink, purple, azure, green, golden, silver, and crystal light streamed forth from his mouth and illuminated the entire great trichiliocosm. The rays then returned, encircled the Buddha’s body three times, and entered the crown of his head.

Seeing this auspicious sign, Ananda was filled with joy. He immediately rose, bowed to the Buddha, joined his palms, and said:

– Blessed One! For what reason did you smile in this way? Whenever Buddhas smile, there is always a reason. We beseech the Tathagata, out of compassion, to explain it.

The Buddha said:

– Ananda! In the future, during the Kalpa of the Star Metaphor, these bhiksus will all attain Buddhahood and will share the name Scattering Flowers, each fully endowed with the ten epithets. The lifespans, lands, and bhiksu disciples of those Buddhas will all be the same. Those Tathagatas will each live for one thousand years. At the places where they are born, where they leave the household life, and where they attain Buddhahood, wondrous fragrant flowers of five colors will constantly rain down, whether by day or by night. For this reason, I smiled.

Therefore, Ananda, great bodhisattvas who wish to abide in the most excellent abiding should train in the profound prajnaparamita. Great bodhisattvas who wish to abide in the abiding of the Tathagata should train in the profound prajnaparamita.

Ananda, you should know! If good men, good women, and others diligently cultivate and train in the profound prajnaparamita, those good men, good women, and others passed away in a previous life from among human beings and were reborn here, or descended from the Tusita heaven and were born here in the human realm. Because in their previous lives, whether among human beings or in the heavens, they extensively heard the profound prajnaparamita, in this life they are able to cultivate and train diligently in the profound prajnaparamita.

Ananda, you should know! When the Tathagata directly sees good men, good women, and others diligently cultivating and training in the profound prajnaparamita, sparing neither their lives nor their possessions, he knows that they are certainly great bodhisattvas.

Furthermore, Ananda! Good men, good women, and others who delight in hearing the profound prajnaparamita, and, having heard it, accept and uphold it, read and recite it fluently, diligently and energetically cultivate and train in it, contemplate it in accordance with reason, and explain, reveal, transmit, and teach it to good sons who belong to the bodhisattva vehicle, should be known as great bodhisattvas. In the past, they drew near to Tathagatas and heard them teach such profound prajnaparamita.

Having heard it, they accepted and upheld it, read and recited it fluently, diligently and energetically cultivated and trained in it, contemplated it in accordance with reason, and also explained, revealed, transmitted, and taught the profound prajnaparamita to others. Therefore, in this life they are able to accomplish these things.

Ananda, you should know! Those good men, good women, and others planted roots of virtue in the presence of innumerable past Buddhas, and therefore they are able to do these things in this life. Those good men, good women, and others should think thus: “In my former lives, I did not hear sravakas or pratyekabuddhas teach such profound prajnaparamita; I certainly heard the Buddhas teach this profound prajnaparamita.

In my former lives, I did not draw near to, make offerings to, and plant roots of virtue in relation to sravakas or pratyekabuddhas; I certainly drew near to, made offerings to, and planted roots of virtue in relation to Tathagatas, Arhats, Perfectly Enlightened Ones. For this reason, now that I hear this profound prajnaparamita, I delight in it, accept and uphold it, read and recite it fluently, diligently cultivate and train in it, contemplate it in accordance with reason, and tirelessly explain it to sentient beings.”

Ananda, you should know! Good men, good women, and others who delight in hearing the profound prajnaparamita, and, having heard it, accept and uphold it, read and recite it fluently, diligently and energetically cultivate and train in it, contemplate it in accordance with reason, thoroughly and clearly comprehend the Dharma, meaning, words, and intent of the sutra, and practice in accordance with them, have seen our Tathagata, Arhat, Perfectly Enlightened One.

Ananda, you should know! Good men, good women, and others who, upon hearing all the meanings of the profound prajnaparamita explained, believe and understand them, neither slander nor obstruct nor undermine them, have made offerings to innumerable Buddhas, planted many roots of virtue in the presence of those Buddhas, and have also been protected and sustained by innumerable spiritual friends.

Ananda, you should know! Good men, good women, and others who have planted roots of virtue in the supreme field of merit of the Tathagata, Arhat, Perfectly Enlightened One will certainly attain the fruit of a sravaka, a pratyekabuddha, or a Tathagata; but if they wish to realize unsurpassed, perfect enlightenment, they must comprehend the meaning of the profound prajnaparamita without obstruction; practice generosity through prajnaparamita; abide in the emptiness of internal phenomena through the emptiness of the absence of self-nature; abide in suchness through the inconceivable realm; abide in the Noble Truths of suffering, its origin, its cessation, and the path; cultivate the four foundations of mindfulness through the Noble Eightfold Path;

cultivate the four dhyanas, the four immeasurables, and the four formless absorptions; cultivate the Dharma gates of liberation—emptiness, signlessness, and wishlessness; cultivate the eight liberations through the ten totalities; cultivate the stages of a great bodhisattva; cultivate all dharani gates and samadhi gates; cultivate the five kinds of eyes and the six superknowledges; cultivate the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha; cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity; cultivate the quality of never forgetting and the nature of constant equanimity;

and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects, bringing them to complete perfection.

Ananda, you should know! If great bodhisattvas can comprehend without obstruction the profound meaning of prajnaparamita and cultivate the perfection of generosity, and, in full detail, through the knowledge of all aspects, bringing them to complete perfection, yet do not realize unsurpassed, perfect enlightenment and abide only at the stage of a sravaka or pratyekabuddha, that is certainly impossible. Therefore, great bodhisattvas who wish to attain unsurpassed, perfect enlightenment should completely comprehend without obstruction the profound meaning of prajnaparamita and cultivate the perfection of generosity, and, in full detail, through the knowledge of all aspects, bringing them to complete perfection.

Therefore, Ananda! I entrust this scripture of the profound prajnaparamita to you. You should properly accept and uphold it, read and recite it fluently, and never allow it to be forgotten.

Ananda, you should know! Apart from the scripture of the profound prajnaparamita, if you accept and uphold other scriptures, yet forget a teaching that I have given, that offense is still slight. But if you fail to accept and uphold the scripture of the profound prajnaparamita with care, and even forget a single sentence, that offense is exceedingly grave.

Ananda, you should know! If you can carefully accept and uphold even a single sentence of the scripture of the profound prajnaparamita without forgetting it, you will acquire immeasurable merit. Conversely, if you fail to accept and uphold the scripture of the profound prajnaparamita with care, and forget even a single sentence, you will incur an exceedingly grave offense equal in measure to the merit previously described.

Therefore, Ananda! I earnestly entrust this scripture of the profound prajnaparamita to you. You should properly accept and uphold it, read and recite it fluently, contemplate it in accordance with reason, explain it to others, analyze and reveal it to them, and enable them to accept, uphold, and fully understand the meaning of its words.

Ananda, you should know! Good men, good women, and others who fully accept and uphold the profound prajnaparamita, read and recite it fluently, contemplate it in accordance with reason, explain it to others, analyze, reveal, and teach it so that they may clearly understand it, thereby accept, uphold, and preserve the unsurpassed, perfect enlightenment realized by the Buddhas of the past, future, and present.

Ānanda, you should know! Good men and good women, and others, who with earnest and pure minds now stand before me, wishing to make offerings of supremely exquisite garlands, lamps, and other such things, who tirelessly and unweariedly make offerings, show reverence and respect, and render praise, and who listen with wholehearted attention to the prajnaparamita, uphold it, recite it until thoroughly fluent, contemplate it in accordance with reason, expound it to others, analyze and instruct so that they may clearly understand it, or copy it out and adorn it with many precious things, and who constantly make offerings of supremely exquisite garlands, lamps, and other such things, showing reverence and respect and rendering praise without cease.

Ānanda, you should know! If good men or good women, and others, thus make offerings to, revere, respect, and praise the profound prajnaparamita, they thereby presently make offerings to, revere, respect, and praise me and all Buddhas of the three times throughout the ten directions.

Ānanda, you should know! If good men or good women, and others, upon hearing the profound prajnaparamita, possess earnest and pure minds and receive it with reverence and delight, they thereby earnestly and purely revere and delight in the unsurpassed, complete and perfect enlightenment realized by all past, future, and present Tathagatas, Arhats, Perfectly Enlightened Ones.

Ānanda! If you cherish me and do not forsake me, you should likewise cherish and not forsake the scriptures of the profound prajnaparamita; you must not allow even a single sentence to be forgotten.

Ānanda! Though I were to explain for hundreds of thousands of great kalpas the reasons for entrusting to you the scriptures of the profound prajnaparamita in this way, I would not come to the end. Just as I am your Great Teacher, you should know that the prajnaparamita is also your Great Teacher. As you and devas and humans revere and respect me, so should you revere and respect the profound prajnaparamita.

Therefore, Ānanda! Through immeasurable skillful means, I entrust these scriptures of the profound prajnaparamita to you. You should properly uphold them and not allow them to be forgotten. Now, before the immeasurable assembly of devas, humans, asuras, and others, I entrust this profound prajnaparamita to you. You must properly uphold it and not allow it to be forgotten.

Ānanda! I now tell you truthfully: Those who possess pure faith and wish not to abandon the Buddha, not to abandon the Dharma, not to abandon the Sangha, and not to part from the unsurpassed, complete and perfect enlightenment realized by the Buddhas of the three times, must certainly not part from the profound prajnaparamita. This is called the Dharma that the Buddhas transmit and teach to their disciples.

Ānanda, you should know! If good men or good women, and others, delight in listening to the profound prajnaparamita, uphold it, recite it until thoroughly fluent, contemplate it in accordance with reason, expound it to others through immeasurable Dharma gateways, analyze and reveal it, explain and establish it so that they may clearly understand and diligently practice it, then those good men and good women, and others, will swiftly realize unsurpassed, complete and perfect enlightenment and draw near to perfecting the knowledge of all-knowing wisdom. Why? Because the unsurpassed, complete and perfect enlightenment of all Buddhas and the knowledge of all-knowing wisdom both arise in dependence upon this profound prajnaparamita.

Ānanda, you should know! All Buddhas of the three times bring forth unsurpassed, complete and perfect enlightenment in dependence upon this profound prajnaparamita.

Therefore, Ānanda! Great bodhisattvas who wish to attain unsurpassed, complete and perfect enlightenment must diligently and energetically study and practice the profound prajnaparamita. Why? Because the profound prajnaparamita is the mother of the great bodhisattvas and gives birth to the great bodhisattvas.

Ānanda, you should know! Great bodhisattvas who diligently study the six paramitas will swiftly realize unsurpassed, complete and perfect enlightenment. Therefore, Ānanda! I again entrust these six paramitas to you. You should properly uphold them and not allow them to be forgotten. Why? Because the six paramitas are the immeasurable treasury of Dharma jewels of the Tathagatas, Arhats, Perfectly Enlightened Ones; all Buddha-Dharmas arise from them.

Ānanda, you should know! All the teachings of liberation proclaimed by the Buddhas, the Blessed Ones, of the three times flow forth from the immeasurable Dharma treasury of these six paramitas.

Ānanda, you should know! All Buddhas, the Blessed Ones, of the three times throughout the ten directions also diligently and energetically studied and practiced in dependence upon the immeasurable Dharma treasury of the six paramitas and thereby realized unsurpassed, complete and perfect enlightenment.

Ānanda, you should know! The śrāvaka disciples of the Buddhas, the Blessed Ones, of the three times throughout the ten directions all diligently and energetically study and practice in dependence upon the inexhaustible Dharma treasury of the six paramitas, and have entered, are entering, or will enter nirvana without remainder.

Furthermore, Ānanda! Suppose you were to teach the Dharma of the śrāvakas to those of the śrāvaka vehicle, and through this Dharma all sentient beings in the three-thousandfold great-thousand world attained arhatship. Even then, you would not yet have performed for me the duty proper to a disciple of the Buddha.

But if you expounded to those of the bodhisattva vehicle even a single sentence of Dharma corresponding to the profound prajnaparamita, then you would be said to have performed for me the duty proper to a disciple of the Buddha. I would rejoice far more deeply in this than in your having guided all sentient beings in the three-thousandfold great-thousand world to attain arhatship. Furthermore, Ānanda!

Suppose that, through the power of another's guidance, all sentient beings in the three-thousandfold great-thousand world simultaneously attained human birth and at the same time realized arhatship. What do you think? Would the meritorious karma produced by all the giving, moral discipline, and cultivation of those arhats be great?

Ānanda replied:

– Blessed One! It would be exceedingly great. Sugata! It would be exceedingly great. Their deeds of meritorious karma would be immeasurable and boundless.

The Buddha said:

– Ānanda! If a śrāvaka were to expound to a bodhisattva the Dharma corresponding to the six paramitas, the merit gained in a single day and night would surpass that former merit.

Ānanda, you should know! Set aside a day and night and consider only one day. Set aside one day and consider only half a day. Set aside half a day and consider only one hour. Set aside one hour and consider only the time of a meal. Set aside the time of a meal and consider only a brief moment. Set aside that brief moment and consider only an instant. Set aside that instant and consider only the time of a single finger snap: if that śrāvaka were able to expound to a bodhisattva the Dharma corresponding to the prajnaparamita, the merit gained would surpass the former merit. Why? Because the merit gained by this śrāvaka surpasses all the roots of virtue of all śrāvakas and pratyekabuddhas.

Furthermore, Ānanda! Suppose a great bodhisattva expounded the Dharma of the śrāvaka vehicle to śrāvakas, and through this Dharma all sentient beings in the three-thousandfold great-thousand world attained arhatship and were all endowed with every excellent quality. What do you think? Would the merit gained by that great bodhisattva through these causes and conditions be great?

Ānanda replied:

– Blessed One! It would be exceedingly great. Sugata! It would be exceedingly great. That great bodhisattva would gain immeasurable and boundless merit.

The Buddha said:

– Ānanda! If a great bodhisattva expounded the Dharma corresponding to the prajnaparamita to those of the śrāvaka vehicle, those of the pratyekabuddha vehicle, and good men of the unsurpassed vehicle, the merit gained in a single day and night would surpass that former merit.

Ānanda, you should know! Setting aside a full day and night, suppose only a single day were to pass; setting aside a single day, suppose only half a day remained; setting aside half a day, suppose only one hour remained; setting aside one hour, suppose only the time required for a meal remained; setting aside the time required for a meal, suppose only a brief moment remained; setting aside a brief moment, suppose only an instant remained; setting aside an instant, suppose only the time of a finger-snap remained.

If that great bodhisattva can expound the Dharma corresponding to prajnaparamita to good men of the three vehicles, the merit thereby attained will be immeasurably and incalculably greater than that attained before. Why? Because the gift of Dharma corresponding to profound prajnaparamita surpasses all gifts of Dharma corresponding to the śrāvaka and pratyekabuddha teachings and all roots of virtue of the three vehicles.

Why? Because that great bodhisattva personally seeks unsurpassed, complete enlightenment and also uses the Dharma corresponding to the Great Vehicle to reveal, instruct, encourage, and praise it, thereby enabling other sentient beings to attain non-retrogression from unsurpassed, complete enlightenment.

Ānanda, you should know! That great bodhisattva personally cultivates the six paramitas and also teaches others to cultivate the six paramitas. To speak more extensively, that bodhisattva personally cultivates the wisdom of all-knowledge and also teaches others to cultivate the wisdom of all-knowledge. Consequently, roots of virtue increase. It is impossible for such a bodhisattva to regress from unsurpassed, complete enlightenment.

At that time, surrounded by the four assemblies, the Blessed One praised profound prajnaparamita and entrusted it to Ānanda to receive and uphold. Then, before the entire assembly of devas, nāgas, asuras, and gandharvas, he manifested his spiritual power, enabling them all to see Akṣobhya Tathagata, the Worthy One, the Completely Enlightened One, surrounded by a great assembly of śrāvakas and bodhisattvas, expounding the sublime Dharma to the Oceanic Assembly.

They also saw the pure and magnificent adornments of that realm. The Śrāvaka Sangha there consisted entirely of arhats whose outflows had been exhausted, who were free from afflictions and had attained true mastery, whose minds were completely liberated and whose wisdom was completely liberated. They were like well-trained noble steeds and like great nāgas.

They had done what had to be done and accomplished what had to be accomplished. They had cast off all burdens, attained their own benefit, and were free from all fetters. Through right knowledge, they were liberated; their minds had attained mastery, and they had reached the ultimate and highest state.

All the members of the Bodhisattva Sangha there were renowned for having attained dharanis and unobstructed eloquence, and they had perfected immeasurable, extraordinary qualities. The Buddha then withdrew his spiritual power, causing the devas, nāgas, asuras, and gandharvas in that assembly no longer to see Akṣobhya Tathagata, the Worthy One, the Completely Enlightened One; the bodhisattvas, śrāvakas, and the other members of the great assembly; or the pure and magnificent adornments of that Buddha realm.

That Buddha’s assembly and the pure adornments of his realm were not objects perceptible to the eyes of beings in this realm. Why? Because the Buddha had withdrawn his spiritual power, and so the conditions for seeing that distant realm were no longer present.

Then the Buddha said to Ānanda:

“Do you still see the assembly and realm of Akṣobhya Tathagata, the Worthy One, the Completely Enlightened One?”

Ānanda replied:

“Blessed One! I no longer see them, for they are not within the range of vision of the eyes in this realm.”

The Buddha said to the Venerable Ānanda:

“Just as the assembly and realm of that Tathagata are not within the range of vision of the eyes in this realm, you should know that all phenomena are likewise not within the range of vision of the eyes.

“Ānanda, you should know! A phenomenon does not act upon a phenomenon; a phenomenon does not see a phenomenon; a phenomenon does not know a phenomenon; and a phenomenon does not realize a phenomenon.

“Ānanda, you should know! The nature of all phenomena is such that no one can act upon them, no one can see them, no one can know them, no one can realize them, and no one can create them. Why? Because all phenomena are devoid of function, and because the apprehender and the apprehended are by nature utterly separate. All phenomena are inconceivable, because the thinker and the phenomenon being thought about are by nature utterly separate. All phenomena are like illusions: through the conjunction of various conditions, they appear as though they truly exist. Because all phenomena are without an agent or recipient, they falsely appear as though truly existent, but in reality they have no solidity.

“Ānanda, you should know! Any great bodhisattva who can practice in this way, see in this way, know in this way, and realize in this way is one who practices prajnaparamita and does not cling to the characteristics of these phenomena.

“Ānanda, you should know! When a great bodhisattva practices in this way, that bodhisattva is training in prajnaparamita.

“Ānanda, you should know! If a great bodhisattva wishes to attain all the paramitas and swiftly perfect all Dharma teachings that lead to the ultimate other shore, that bodhisattva should train in prajnaparamita. Why? Because among all forms of training, this training is supreme, most honored, sublime, and unsurpassed. It brings benefit and happiness to all sentient beings and provides refuge and aid to those without refuge or aid. All Buddhas, the Blessed Ones, approve of and praise those who train in prajnaparamita.

“Ānanda, you should know! The Buddhas and bodhisattvas who train in this way and abide in this training can lift the trichiliocosm with a finger of the right hand or a toe of the right foot and cast it into another region, or return it to its original place, without the sentient beings therein being aware of it, suffering harm, or becoming frightened. Why? Because the majestic power and merit of profound prajnaparamita are inconceivable. All Buddhas and bodhisattvas of the past, present, and future train in this prajnaparamita and thereby attain unobstructed knowledge and vision of all phenomena of the past, present, and future, as well as all unconditioned phenomena.

“Therefore, Ānanda, I say that whoever can train in this profound prajnaparamita trains in that which, among all forms of training, is the most supreme, the most honored, the most sublime, and the most unsurpassed.

“Ānanda, you should know! Whoever wishes to determine the numerical measure and limits of profound prajnaparamita is like a foolish person who wishes to determine the numerical measure and limits of empty space. Why? Because the merit of profound prajnaparamita is immeasurable and limitless.

“Ānanda, you should know! I never say that the extraordinary qualities of profound prajnaparamita, like names and so forth, have a numerical measure or limit. Why? Because names, phrases, and syllables are phenomena that can be enumerated, whereas the extraordinary qualities of profound prajnaparamita are immeasurable phenomena. Names and so forth cannot measure the beneficial qualities of prajnaparamita, nor can the extraordinary beneficial qualities of prajnaparamita be calculated by means of names.”

Then Ānanda addressed the Buddha:

“Blessed One! For what reason is profound prajnaparamita said to be immeasurable?”

The Buddha said:

“Ānanda! The nature of profound prajnaparamita is inexhaustible. Because it is by nature utterly separate and quiescent, like the true limit of reality and like empty space, it is said to be immeasurable.

“Ānanda, you should know! The Buddhas of the three times all train in prajnaparamita, completely perfect it, realize unsurpassed, complete enlightenment, and expound and reveal it to sentient beings; yet this prajnaparamita is never exhausted. Why? Because profound prajnaparamita is like empty space and has no end. Whoever wishes to exhaust profound prajnaparamita wishes to reach the end of empty space.”

Khanh Hy, you should know! Generosity and the other six paramitas, and likewise all the way up to the knowledge of all knowledge, are all inexhaustible; they have not been exhausted, are not now being exhausted, and will not be exhausted. Why? Because those dharmas are neither born nor extinguished, and they neither abide nor undergo change; how, then, could it be said that they can be exhausted?

At that time, the Tathagata extended from his mouth the mark of his broad and long tongue, covering his entire face. Having displayed the mark of his tongue, he withdrew it into his mouth and said to Khanh Hy:

– What do you think? In this world, does a person possessing such a tongue ever speak falsely?

Khanh Hy replied:

– No, World-Honored One.

The Buddha said:

– Khanh Hy! From this time onward, you should clearly expound such profound prajnaparamita to the four assemblies. Distinguish and reveal it, explain and set it forth in such a way that they may easily understand it.

Khanh Hy, you should know! Within this esoteric treasury of profound prajnaparamita, all the factors of enlightenment and the characteristics of all dharmas are extensively taught. Therefore, all good men and others who seek the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle should rely upon the Dharma gateway taught in this profound prajnaparamita, diligently cultivate and study it, and never become weary or fatigued. Those who constantly and energetically cultivate and study in this way will swiftly attain the goal they seek.

Furthermore, Khanh Hy! Profound prajnaparamita enables one to enter and comprehend all Dharma gateways, all written teachings, and the dharani gateways. Great bodhisattvas should diligently and energetically cultivate and study the dharani gateways. If great bodhisattvas uphold such dharani gateways, they will swiftly attain every eloquence and all forms of unobstructed understanding.

Khanh Hy, you should know! Profound prajnaparamita is the inexhaustible treasury of the Dharma-jewel of all Buddhas, the World-Honored Ones, of the past, future, and present; it preserves all the wondrous Buddhadharmas. Therefore, I now distinguish and explain it clearly to you. If anyone accepts and upholds this profound prajnaparamita, reads and recites it until thoroughly proficient, and reflects upon it in accordance with reason, that person thereby accepts and upholds the fruit of unsurpassed, complete, perfect enlightenment attained by the Buddhas of the three times.

Khanh Hy, you should know! I declare that such profound prajnaparamita is the firm pair of feet by which one can travel the path to enlightenment. If you are able to accept and uphold the dharani of profound prajnaparamita, you thereby preserve all Buddhadharmas and bring benefit, peace, and happiness to all sentient beings.

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