大般若波羅蜜多經

02

At that time, Śāriputra asked Subhūti:

– Are these bodhisattvas truly unborn?

Subhūti replied:

– These bodhisattvas are all truly unborn.

Śāriputra asked:

– Are only the bodhisattvas truly unborn, or are the dharmas of the bodhisattvas also truly unborn?

Subhūti replied:

– The dharmas of the bodhisattvas are also truly unborn.

Śāriputra asked:

– Are only the dharmas of the bodhisattvas truly unborn, or is the wisdom of all-knowledge also truly unborn?

Subhūti replied:

– The wisdom of all-knowledge is also truly unborn.

Śāriputra asked:

– Is only the wisdom of all-knowledge truly unborn, or are the dharmas of the wisdom of all-knowledge also truly unborn?

Subhūti replied:

– The dharmas of the wisdom of all-knowledge are also truly unborn.

Śāriputra asked:

– Are only the dharmas of the wisdom of all-knowledge truly unborn, or are ordinary beings also truly unborn?

Subhūti replied:

– All classes of ordinary beings are also truly unborn.

Śāriputra asked:

– Are only the classes of ordinary beings truly unborn, or are the dharmas of ordinary beings also truly unborn?

Subhūti replied:

– The dharmas of ordinary beings are also truly unborn.

At that time, Śāriputra asked Subhūti:

– If all bodhisattvas are truly unborn, and the dharmas of all bodhisattvas are also truly unborn; if the wisdom of all-knowledge is truly unborn, and the dharmas of the wisdom of all-knowledge are also truly unborn; if all classes of ordinary beings are truly unborn, and the dharmas of all classes of ordinary beings are also truly unborn, then how can great bodhisattvas attain the wisdom of all-knowledge? Could it be that an unborn dharma realizes an unborn dharma?

Subhūti replied:

– I do not say that within unborn dharmas there is attainment or direct realization. Why? Because all unborn dharmas are unobtainable.

Śāriputra asked:

– Then do you maintain that an arisen dharma realizes an arisen dharma, or that an unborn dharma realizes an unborn dharma?

Subhūti replied:

– I neither say that an arisen dharma realizes an arisen dharma, nor that an unborn dharma realizes an unborn dharma.

Śāriputra asked:

– Do you mean that an arisen dharma realizes an unborn dharma, or that an unborn dharma realizes an arisen dharma?

Subhūti replied:

– I neither say that an arisen dharma realizes an unborn dharma, nor that an unborn dharma realizes an arisen dharma.

Śāriputra asked:

– If so, is there neither attainment nor direct realization of anything whatsoever?

Subhūti replied:

– Although there is attainment and direct realization, they are not realized through these two dharmas. It is only in accordance with the conventional designations of the world that there is attainment and direct realization. In ultimate truth, there is neither attainment nor direct realization.

At that time, Śāriputra asked Subhūti:

– Do you say that a dharma not yet arisen then arises, or that a dharma already arisen arises again?

Subhūti replied:

– I neither say that a dharma not yet arisen then arises, nor that a dharma already arisen arises again.

At that time, Śāriputra asked Subhūti:

– Venerable One, having spoken of unborn dharmas, do you wish to expound the characteristic of the unborn?

Subhūti replied:

– Although I have spoken of unborn dharmas, I do not wish to expound the characteristic of the unborn.

Śāriputra asked Subhūti:

– When words concerning the unborn are spoken with respect to unborn dharmas, are these words “unborn” themselves also unborn?

Subhūti replied:

– So it is! So it is! When words concerning the unborn are spoken with respect to unborn dharmas, both the dharmas and the words are unborn in meaning; it is only in accordance with worldly convention that the characteristic of the unborn is spoken of.

At that time, Śāriputra praised Subhūti:

– Among the disciples who teach the Dharma, you are foremost; apart from the Buddha, the Blessed One, no one can equal you. Why? Because whatever Dharma teaching you are questioned about, you can answer it thoroughly and without obstruction, while never deviating from the Dharma-nature.

Subhūti replied:

– The Buddha’s disciples are unattached to all dharmas. Therefore, whatever they are questioned about, they can answer freely and without obstruction, while never deviating from the Dharma-nature. Why? Because all dharmas have no basis upon which they depend.

At that time, Śāriputra asked Subhūti:

– Venerable One, through the majestic power of which pāramitā are you able to expound such a profound essential teaching?

Subhūti replied:

– The ability to expound such a profound essential teaching is entirely due to the majestic power of prajñāpāramitā. Why? Because all dharmas have no basis upon which they depend, and through prajñāpāramitā one realizes that all dharmas require no basis of dependence.

Any great bodhisattva who, upon hearing this profound prajñāpāramitā taught, has neither doubt nor confusion should be known as one who abides therein and is never separated from it. That is, employing non-attainment as skillful means, such a bodhisattva constantly and diligently rescues all sentient beings. It should be known that this great bodhisattva has perfected a supreme mental orientation. This is called a mental orientation corresponding with great compassion.

At that time, Śāriputra said to Subhūti:

– Any great bodhisattva who abides in this way, is never separated from it, and perfects a mental orientation corresponding with great compassion—does this mean that all sentient beings are also great bodhisattvas? Why? Because all sentient beings likewise abide and direct their minds in this way and are never separated from it. Profound prajñāpāramitā and the mental orientation of great compassion are equal in nature. Therefore, are great bodhisattvas and all sentient beings no different from one another?

Subhūti replied:

– Excellent! Excellent! So it is! So it is! It is exactly as you have said. You have correctly understood the meaning of what I have said. Although you questioned me, you have also helped me clarify its meaning. Why? Śāriputra, because sentient beings have no intrinsic nature, it should be known that such abiding and mental orientation also have no intrinsic nature. Because sentient beings have no existence, it should be known that such abiding and mental orientation also have no existence. Because sentient beings are free from all attributes, it should be known that such abiding and mental orientation are also free from all attributes. Because sentient beings are quiescent, it should be known that such abiding and mental orientation are also quiescent. Because sentient beings are unobtainable, it should be known that such abiding and mental orientation are also unobtainable. Because sentient beings have no cognition, it should be known that such abiding and mental orientation also have no cognition.

For this reason, great bodhisattvas are never separated from such abiding and mental orientation, and they are also no different from sentient beings, because all dharmas and all sentient beings are entirely empty and without distinction.

Any great bodhisattva who can understand in this way will be unobstructed and will truly cultivate profound prajñāpāramitā.

The Blessed One then praised Subhūti:

– Excellent! Excellent! You have expounded and revealed profound prajñāpāramitā to the great bodhisattvas. All this is due to the spiritual power of the Tathāgata. If anyone wishes to expound and reveal profound prajñāpāramitā to the great bodhisattvas, that person should expound and reveal it just as you have done. Any great bodhisattva who wishes to train in prajñāpāramitā should train according to what you have said. Any great bodhisattva who trains in prajñāpāramitā according to your teaching will swiftly realize unsurpassed, complete and perfect awakening and bring benefit and happiness to all sentient beings throughout the future.

Therefore, the assembly of great bodhisattvas who wish to realize unsurpassed, complete and perfect awakening should diligently and vigorously cultivate and study this profound prajñāpāramitā.

II. CHAPTER ON ŚAKRA

At that time, Śakra, Lord of the Devas, together with forty thousand devas from the Heaven of the Thirty-Three, came and joined the assembly. The Four Great Heavenly Kings, protectors of the world, together with twenty thousand devas from the Heaven of the Four Great Kings, came and joined the assembly. The Great Brahmā, lord of the Sahā world, together with ten thousand members of the Brahmā host, came and joined the assembly.

Thus, up to and including the devas of the Five Pure Abodes, all came to the assembly together with immeasurable hundreds of thousands of heavenly beings. Through the maturation of their pure karma, the bodies of these heavenly hosts emitted light capable of illumination; yet, because of the majestic radiance of the Tathagata’s body, their own light could not be seen.

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

“Today, immeasurable heavenly hosts from throughout the trichiliocosm have come together in this assembly, wishing to hear the Venerable One expound and reveal the profound prajnaparamita, and instruct and admonish the great bodhisattvas so that they may swiftly bring prajnaparamita to perfection. May the Venerable One compassionately instruct us: How should great bodhisattvas abide in prajnaparamita? How should great bodhisattvas train in prajnaparamita?”

Thereupon, Subhuti said to Sakra, Lord of the Devas:

“Through the Buddha’s majestic spiritual power and in accordance with the Tathagata’s intent, I shall expound and reveal the profound prajnaparamita to the assembly of great bodhisattvas, explaining how they should abide therein and how they should train therein. All of you heavenly hosts should listen attentively and carefully reflect upon it.

“Kausika, those among you devas who have not yet generated the aspiration for unsurpassed enlightenment should now generate it. Those who have already entered the certainty of the true nature as shravakas or pratyekabuddhas can no longer generate the aspiration for enlightenment. Why is this? Kausika, it is because such persons have long been separated from the cycle of birth and death. Nevertheless, if any among them can generate the aspiration for unsurpassed enlightenment, I shall also rejoice in it. Why? Because those possessing superior qualities should seek the supreme Dharma. I would certainly never obstruct their supreme wholesome aspiration.”

The Blessed One then praised Subhuti:

“Excellent! Excellent! You now expound and reveal the profound prajnaparamita to the assembly of great bodhisattvas. You are also able to exhort and instruct the great bodhisattvas, causing them to rejoice and diligently cultivate prajnaparamita.”

The Venerable Subhuti said to the Buddha:

“Blessed One, having received such kindness, how could I fail to repay it? Why? The Buddhas and their disciples of the past expounded giving, up to and including prajnaparamita, to the assembly of great bodhisattvas, instructing, admonishing, embracing, and protecting them.

At that time, the Blessed One also trained among them in the pure spiritual life and has now realized unsurpassed, complete enlightenment, turned the wondrous Dharma wheel, and benefited us. Therefore, today, following the Buddha’s teaching, I expound giving, up to and including prajnaparamita, to the assembly of great bodhisattvas; instruct, admonish, assist, and protect them; and cause them diligently to cultivate and train in the pure spiritual life, swiftly realize unsurpassed, complete enlightenment, and bring benefit and happiness to all sentient beings until the end of future time.

This is called repaying the kindness of the Buddhas.”

The Venerable Subhuti said to Sakra:

“You asked how great bodhisattvas should abide in and train in prajnaparamita. Listen carefully, and I shall explain how great bodhisattvas should train in such characteristics and abide in such characteristics with respect to prajnaparamita.

“Kausika, great bodhisattvas who don the armor of great merit should engage in prajnaparamita through the characteristic of non-abiding.

“They should not abide in form; they should not abide in feeling, perception, formations, or consciousness.

“They should not abide in the fruit of stream-entry; they should not abide in the fruits of once-returning, non-returning, or arhatship.

“They should not abide in pratyekabuddha enlightenment; they should not abide in the Buddhas’ realization of unsurpassed, complete enlightenment.

“They should not abide in the notion, ‘This is form’; they should not abide in the notion, ‘These are feeling, perception, formations, and consciousness.’

“They should not abide in the notion, ‘This is the fruit of stream-entry’; they should not abide in the notion, ‘These are the fruits of once-returning, non-returning, and arhatship.’

“They should not abide in the notion, ‘This is pratyekabuddha enlightenment’; they should not abide in the notion, ‘This is the Buddhas’ realization of unsurpassed, complete enlightenment.’

“They should not abide in form as either permanent or impermanent; they should not abide in feeling, perception, formations, or consciousness as either permanent or impermanent.

“They should not abide in form as either pleasant or painful; they should not abide in feeling, perception, formations, or consciousness as either pleasant or painful.

“They should not abide in form as either self or non-self; they should not abide in feeling, perception, formations, or consciousness as either self or non-self.

“They should not abide in form as either pure or impure; they should not abide in feeling, perception, formations, or consciousness as either pure or impure.

“They should not abide in form as either empty or not empty; they should not abide in feeling, perception, formations, or consciousness as either empty or not empty.

“They should not abide in the fruit of stream-entry as a manifestation of the unconditioned; they should not abide in the fruits of once-returning, non-returning, or arhatship as manifestations of the unconditioned.

“They should not abide in the fruit of pratyekabuddha enlightenment as a manifestation of the unconditioned; they should not abide in the Buddhas’ realization of unsurpassed, complete enlightenment as a manifestation of the unconditioned.

“They should not abide in the fruit of stream-entry as a true field of merit worthy of offerings; they should not abide in the notion that a stream-enterer must undergo seven more births before entering nirvana.

“They should not abide in the fruit of once-returning as a true field of merit worthy of offerings; they should not abide in the notion that a once-returner has not yet reached the ultimate and must undergo one more birth before reaching the end of suffering.

“They should not abide in the fruit of non-returning as a true field of merit worthy of offerings; they should not abide in the notion that, after passing away, a non-returner will never again be reborn.

“They should not abide in the fruit of arhatship as a true field of merit worthy of offerings; they should not abide in the notion that an arhat will assuredly enter nirvana without remainder in this very life.

“They should not abide in the fruit of pratyekabuddhahood as a true field of merit worthy of offerings; they should not abide in the notion that a pratyekabuddha, having surpassed the stage of a shravaka but not reached the stage of a Buddha, enters nirvana.

“They should not abide in Buddhahood as a true field of merit worthy of offerings; they should not abide in the notion that a Buddha, having surpassed the stage of ordinary beings, the stage of shravakas, the stage of pratyekabuddhas, and the stage of bodhisattvas, abides in the stage of Buddhahood, brings benefit and happiness to immeasurable, innumerable, and boundless sentient beings, and enables them to enter the realm of parinirvana without remainder.

“They should not abide in the notion that a Buddha liberates immeasurable, innumerable, and boundless sentient beings, establishes them with certainty in the Three Vehicles, performs such Buddha-activities, and then enters the realm of parinirvana without remainder.

“At that time, Sariputra thought: When great bodhisattvas practice the profound prajnaparamita, they should not abide in the notion that a Buddha abides in Buddhahood, brings benefit and happiness to immeasurable, innumerable, and boundless sentient beings, and enables them to enter the realm of parinirvana without remainder. Nor should they abide in the notion that a Buddha liberates immeasurable and boundless sentient beings, establishes them with certainty in the Three Vehicles, performs such Buddha-activities, and then enters the realm of parinirvana without remainder. Since they should not abide in any other dharma either, where should these great bodhisattvas abide?

“Through the Buddha’s majestic spiritual power, the Venerable Subhuti knew the thought in Sariputra’s mind and immediately said:

“‘What do you think, Venerable One? Where should the minds of the Tathagatas abide?’

“Sariputra then said to Subhuti:

“‘The minds of the Tathagatas abide nowhere. Why? Because their minds abide nowhere, they are called Tathagatas, Worthy Ones, Completely Enlightened Ones. That is, they do not abide in the conditioned realm, nor do they abide in the unconditioned realm; yet neither do they not abide in the conditioned and unconditioned realms.’

“The Venerable Subhuti then said to Sariputra:

“‘When great bodhisattvas practice the profound prajnaparamita, it is likewise so. Just as the Tathagatas, Worthy Ones, Completely Enlightened Ones, abide nowhere in mind with respect to all dharmas, yet neither do they not abide.’”

Śāriputra! Great bodhisattvas should abide in and train in the profound prajnaparamita in the same way as the Tathagatas, Arhats, Perfectly Enlightened Ones, taking non-apprehension as the skillful means.

At that time, some devas in the assembly thought: Although the various words of the yakshas in their mantras are obscure and esoteric, we are still able to understand them. Yet although the Venerable Subhūti has used many words to elucidate the profound prajnaparamita, none of us can understand anything at all.

The Venerable Subhūti, knowing the thoughts of the devas, said to them:

“Devas! Do you not understand what I have said?”

The devas replied:

“Indeed! Indeed! The Venerable One has explained the meaning of the profound prajnaparamita, yet we understand nothing at all.”

The Venerable Subhūti said:

“I have neither spoken nor revealed anything concerning the meaning corresponding to this profound prajnaparamita. Since you have heard nothing, what could you understand? Why is this? Devas! It is because the meaning corresponding to the profound prajnaparamita is entirely free from letters and words.”

The devas then thought: Although the Venerable Subhūti has again employed various skillful means to elucidate the meaning of the profound prajnaparamita and make it easy to understand, its meaning has become even more exceedingly profound, even more subtle, and difficult to fathom.

The Venerable Subhūti, knowing the thoughts of the devas, said:

“Devas, you should know that form is neither profound nor subtle; feeling, perception, formations, and consciousness are neither profound nor subtle. The fruit of stream-entry is neither profound nor subtle; the fruits of once-returning, non-returning, and arhatship are neither profound nor subtle. The enlightenment of a pratyekabuddha is neither profound nor subtle. The unsurpassed, perfect enlightenment of all Buddhas is neither profound nor subtle. Why is this?

“Devas! It is because, within all profound and subtle dharmas, neither the speaker nor the listener can be apprehended. Therefore, regarding the Dharma that has been taught, you should cultivate steadfast patience.

“Devas, you should know that those who wish to realize and abide in the fruits of stream-entry, once-returning, non-returning, and arhatship, the enlightenment of a pratyekabuddha, or the unsurpassed, perfect enlightenment of all Buddhas must rely upon this patience before they can realize and abide in them.”

The devas then thought: For what sentient beings does the Venerable Subhūti wish to teach, and what dharmas does he wish to expound?

The Venerable Subhūti, knowing the thoughts of the devas, said:

“Devas, you should know that I now wish to expound dharmas that are like illusions, magical transformations, and dreams for sentient beings who are themselves like illusions, magical transformations, and dreams. Why is this? Devas! Thus, regarding the Dharma that has been taught, there is no one who hears, no one who understands, and no object of cultivation or realization.”

The devas then asked Subhūti:

“Are the speaker, the listener, and the Dharma spoken all like illusions, magical transformations, and things seen in dreams?”

Subhūti replied:

“Indeed! Indeed! For illusory sentient beings, an illusory person teaches illusory dharmas. For magically transformed sentient beings, a magically transformed person teaches magically transformed dharmas. For dreamlike sentient beings, a dreamlike person teaches dreamlike dharmas. All sentient beings and all dharmas are like illusory and magically transformed appearances, like dreams, because all dharmas and all sentient beings are also illusions and magical transformations and are also like dreams, without duality or difference.

“Devas, you should know that stream-enterers and the fruit of stream-entry, once-returners and the fruit of once-returning, non-returners and the fruit of non-returning, arhats and the fruit of arhatship, pratyekabuddhas and the enlightenment of a pratyekabuddha, and the Tathagatas, Arhats, Perfectly Enlightened Ones and the unsurpassed, perfect enlightenment of all Buddhas are all like illusory and magically transformed appearances, like dreams.”

The devas then asked Subhūti:

“Are even the Tathagatas, Arhats, Perfectly Enlightened Ones and the unsurpassed, perfect enlightenment of all Buddhas like illusions, magical transformations, and things seen in dreams?”

Subhūti replied:

“Indeed! Indeed! I say that even nirvana is like an illusion, a magical transformation, and something seen in a dream.”

The devas then asked Subhūti:

“Can even nirvana be like an illusion, a magical transformation, and something seen in a dream?”

Subhūti replied:

“Even if there were some dharma superior to nirvana, I would also say that it is like an illusion, a magical transformation, and something seen in a dream. Why is this? Because illusory and dreamlike appearances and all dharmas, up to and including nirvana, are without duality or difference; they are all inapprehensible and ineffable.”

At that time, Śāriputra, Chấp Đại Tạng, Pūrṇa Maitrāyaṇīputra, Mahākāśyapa, and the others together asked Subhūti:

“Can anyone faithfully accept the profound prajnaparamita that the Venerable One has taught in this way?”

The Venerable Ānanda said to Śāriputra and the other great śrāvakas:

“Great non-retrogressing bodhisattvas can deeply believe in and understand this prajnaparamita. Furthermore, immeasurable great arhats who possess right view and have exhausted all outflows can also faithfully accept this prajnaparamita. Yet no one can faithfully accept the profound prajnaparamita taught in this way by the Venerable Subhūti.

“Why is this? Because herein there is no definite dharma that can be revealed or established. Since there truly is no definite dharma that can be revealed or established, there can likewise be no one who faithfully accepts it.”

At that time, Śakra, Lord of the Devas, thought: The Venerable Subhūti is showering down the rain of Dharma. I should conjure wondrous flowers and scatter them as an offering.

Having thought this, he conjured wondrous flowers and scattered them over Subhūti.

The Venerable Subhūti thought: Such flowers have never before been seen among the devas. These wondrous flowers certainly were not produced from earth, water, grasses, or trees, but were conjured by the minds of the devas.

Śakra, Lord of the Devas, knowing Subhūti’s thought, said:

“These scattered flowers were truly not produced from earth, water, grasses, or trees, nor were they conjured by the minds of the devas. Why is this? Because the nature of these scattered flowers is originally unborn.”

Subhūti then said to Śakra:

“If these flowers are unborn, then they are not flowers.”

Śakra, Lord of the Devas, thought to himself: The wisdom of the Venerable Subhūti is indeed profound. Without destroying conventional designations, he expounds the true meaning.

Having thought this, he said to Subhūti:

“Indeed! Indeed! It is just as the Venerable One has taught. Great bodhisattvas should train in all dharmas according to the Venerable One’s teaching.”

The Venerable Subhūti said to Śakra:

“Indeed! Indeed! It is exactly as you say. Great bodhisattvas should train in all dharmas according to my teaching in this way.

“Kauśika! When great bodhisattvas train in this way, they do not train in form; they do not train in feeling, perception, formations, or consciousness. They do not train in the fruit of stream-entry; they do not train in the fruits of once-returning, non-returning, or arhatship. They do not train in the enlightenment of a pratyekabuddha. They do not train in the unsurpassed, perfect enlightenment of all Buddhas. If they do not train by pursuing these fruits, this is called training in the Buddhas’ knowledge of all-knowing wisdom.

“If they train in the Buddhas’ knowledge of all-knowing wisdom, they do not train in immeasurable and boundless other dharmas. If they train in immeasurable and boundless other dharmas, they do not train in the increase or decrease of form; nor do they train in the increase or decrease of feeling, perception, formations, or consciousness. If they do not train in the increase or decrease of form, and likewise do not train in the increase or decrease of feeling, perception, formations, or consciousness, then they do not train in accepting or rejecting form; nor do they train in accepting or rejecting feeling, perception, formations, or consciousness.”

If they do not learn that form is subject to grasping and relinquishing, and likewise do not learn that feeling, perception, formations, and consciousness are subject to grasping and relinquishing, then they do not learn that all dharmas are subject to grasping and relinquishing.

If they do not learn that all dharmas are subject to grasping and relinquishing, then they do not learn that dharmas can be preserved or destroyed.

If they do not learn that dharmas can be preserved or destroyed, then they do not learn that the knowledge of all-knowledge can be preserved or destroyed.

When great bodhisattvas train in this way, it is called correctly training in the knowledge of all-knowledge, and they can swiftly attain the knowledge of all-knowledge.

At that time, Shariputra asked Subhuti:

“Does a great bodhisattva who does not learn that dharmas can be preserved or destroyed, and also does not learn that the knowledge of all-knowledge can be preserved or destroyed, when training in this way, correctly train in the knowledge of all-knowledge and become able swiftly to attain the knowledge of all-knowledge?”

Subhuti replied:

“So it is! So it is! A great bodhisattva who does not learn that dharmas can be preserved or destroyed, and also does not learn that the knowledge of all-knowledge can be preserved or destroyed, when training in this way, correctly trains in the knowledge of all-knowledge and can swiftly attain the knowledge of all-knowledge, because the bodhisattva takes non-attainment as the skillful means.”

Then Shakra, Lord of the Gods, asked Shariputra:

“Where should the prajnaparamita in which great bodhisattvas train be sought?”

Shariputra replied:

“The prajnaparamita in which great bodhisattvas train should be sought in accordance with the words spoken by Subhuti.”

Shakra, Lord of the Gods, asked Shariputra:

“Through whose spiritual power and support does the Venerable One speak these words?”

Shariputra replied:

“Through the Tathagata’s spiritual power and support, I speak these words.”

At that time, Shakra, Lord of the Gods, again asked the Venerable Shariputra:

“Through whose spiritual power and support is the Venerable Subhuti able to expound prajnaparamita?”

Shariputra replied:

“Through the Tathagata’s spiritual power and support, the Venerable Subhuti is able to expound prajnaparamita.”

Then Subhuti said to Shakra, Lord of the Gods:

“You asked through whose spiritual power and support I am able to expound prajnaparamita. Kausika, you should know that it is certainly through the Tathagata’s spiritual power and support that I, Subhuti, am able to expound prajnaparamita.

“Kausika, you asked where the prajnaparamita in which great bodhisattvas train should be sought. Kausika, the prajnaparamita in which great bodhisattvas train should not be sought in form, nor should it be sought apart from form. It should not be sought in feeling, perception, formations, or consciousness, nor should it be sought apart from feeling, perception, formations, or consciousness.

“Why? Because form is not prajnaparamita, yet prajnaparamita does not exist apart from form. Feeling, perception, formations, and consciousness are likewise not prajnaparamita, yet prajnaparamita does not exist apart from feeling, perception, formations, and consciousness.”

At that time, Shakra, Lord of the Gods, said to Subhuti:

“Is the prajnaparamita in which great bodhisattvas train the great paramita, the immeasurable paramita, and the boundless paramita?”

Subhuti replied:

“So it is! So it is! Kausika, the prajnaparamita in which great bodhisattvas train is the great paramita, the immeasurable paramita, and the boundless paramita.

“Why? Kausika, because form is great, you should know that prajnaparamita is also great; because feeling, perception, formations, and consciousness are great, you should know that prajnaparamita is also great.

“Kausika, because form is immeasurable, you should know that prajnaparamita is also immeasurable; because feeling, perception, formations, and consciousness are immeasurable, you should know that prajnaparamita is also immeasurable.

“Kausika, because form is boundless, you should know that prajnaparamita is also boundless; because feeling, perception, formations, and consciousness are boundless, you should know that prajnaparamita is also boundless.

“Furthermore, Kausika, because the objects of cognition are boundless, you should know that prajnaparamita is also boundless.

“Kausika, how is it that because the objects of cognition are boundless, you should know that prajnaparamita is also boundless? It means that the beginning, middle, and end of all dharmas are unobtainable and are therefore called boundless. Because dharmas are boundless, their objects are also boundless. Because this prajnaparamita is boundless, I say that, since the objects of cognition are boundless, you should know that prajnaparamita is also boundless.

“Furthermore, Kausika, because all dharmas are boundless, you should know that prajnaparamita is also boundless.

“Kausika, how is it that because all dharmas are boundless, you should know that prajnaparamita is also boundless? It means that the boundaries of all dharmas are unobtainable. Why? Because the beginning, ending, and middle boundaries of all form are unobtainable. The beginning, ending, and middle boundaries of all feeling, perception, formations, and consciousness are likewise unobtainable. Because the beginning, ending, and middle boundaries of prajnaparamita are also unobtainable, I say that, since all dharmas are boundless, you should know that prajnaparamita is also boundless.

“Furthermore, Kausika, because all sentient beings are boundless, you should know that prajnaparamita is also boundless. Why? Because the boundaries of all sentient beings are unobtainable, I say that, since all sentient beings are boundless, you should know that prajnaparamita is also boundless.”

At that time, Shakra, Lord of the Gods, asked Subhuti:

“Greatly Virtuous One, how is it that because all sentient beings are boundless, you should know that prajnaparamita is also boundless?”

Subhuti replied:

“Kausika, the innumerable kinds of sentient beings cannot be counted because they are unobtainable. Therefore it is said: Because all sentient beings are boundless, you should know that prajnaparamita is also boundless.”

Shakra, Lord of the Gods, said:

“For what reason is this said?”

Subhuti replied:

“Kausika, I shall now ask you a question, and you may answer as you wish. What do you think? When one speaks of sentient beings, of what dharma are those ‘sentient beings’ a conception?”

Shakra, Lord of the Gods, said:

“When one speaks of sentient beings, those ‘sentient beings’ are neither a conception of a dharma nor a non-conception of a dharma. They are merely provisional designations, dependent appellations, names without any corresponding reality, names without an owner, and names without any referent.”

Subhuti said:

“Kausika, what do you think? Does this profound prajnaparamita sutra reveal that sentient beings truly exist?”

Shakra, Lord of the Gods, replied:

“Greatly Virtuous One, it does not.”

Subhuti said:

“Since this profound prajnaparamita sutra does not reveal that sentient beings truly exist, they are said to be boundless, for their boundaries within it are also unobtainable.

“Kausika, what do you think? If all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, throughout as many great kalpas as there are grains of sand in the Ganges, were to use boundless voices to speak the immeasurable names of the kinds of sentient beings, would there truly be sentient beings therein that arise and cease?”

Shakra, Lord of the Gods, replied:

“Greatly Virtuous One, there would not. Why? Because sentient beings are intrinsically pure by nature and have never possessed any existence; and that which has no existence does not undergo arising and cessation.”

Subhuti said:

“For this reason, I say that, since all sentient beings are boundless, you should know that prajnaparamita is also boundless.

“Kausika, from this you should know that the prajnaparamita in which great bodhisattvas train is said to be great, immeasurable, and boundless.”

Then, in that assembly, Shakra, Lord of the Gods, the Brahma kings of the Desire Realm, the gods of the Form Realm, and the divine rishis and heavenly maidens of the Great Sovereign Realm were filled with immense joy and together proclaimed loudly three times:

– Excellent! Excellent! Because a Buddha has appeared in the world, the Venerable Subhuti, through the Buddha’s majestic spiritual power, has expounded and revealed to us the wondrous and subtle nature of dharmas. The prajnaparamita Dharma brings great benefit to devas, humans, asuras, and others. If great bodhisattvas can practice in accordance with what has been taught concerning such profound prajnaparamita and never depart from it, we shall honor and make offerings to them as we would to the Buddha, the World-Honored One.

Then the Buddha said to the devas:

– So it is! So it is! If great bodhisattvas, taking non-attainment as skillful means, can practice this prajnaparamita in accordance with what has been taught and never depart from it, all of you devas should make offerings to them as you would to the Buddha, the World-Honored One.

Devas, you should know that formerly, in the presence of Dipankara Buddha, at a crossroads in the royal capital of Lotus Flower, I encountered Dipankara Buddha. I immediately offered him five lotus blossoms and spread my hair over the mud. Earnestly seeking to hear the true Dharma, I took non-attainment as skillful means and never departed from profound prajnaparamita or from the immeasurable, boundless other Buddha-dharmas.

At that time, Dipankara Buddha bestowed upon me the prediction that I would attain unsurpassed, complete, perfect enlightenment, saying: “Good man, in a future age, after innumerable kalpas, within this world of the Auspicious Kalpa, you shall become a Buddha named Shakyamuni Tathagata, Worthy One, Perfectly Enlightened One, and so forth through Buddha, the World-Honored One. You shall expound the scriptures of profound prajnaparamita and deliver immeasurable multitudes.”

The devas then said to the Buddha in unison:

– World-Honored One, this prajnaparamita is truly rare! It enables assemblies of great bodhisattvas swiftly to reach the knowledge of all-knowing wisdom and, until the end of future time, to benefit and bring peace and happiness to sentient beings.

III. CHAPTER ON MAKING OFFERINGS TO THE JEWELED STUPA

01

Then the World-Honored One, knowing that the deities of the Desire Realm and the Form Realm, together with bhikshus, bhikshunis, and the other members of the fourfold assembly, had gathered, reverently accepted the teaching in faith, and were all serving as witnesses, turned to Shakra, Lord of the Devas, and said:

– Kaushika, you should know that if good men, good women, and others listen wholeheartedly to profound prajnaparamita, uphold, read, and recite it, diligently study and cultivate it, contemplate it correctly and reasonably, and extensively explain it to others in accord with its meaning, then no evil mara or nonhuman being will be able to harm them. No calamity will befall them; their bodies and minds will be peaceful and joyful, they will be free of illness, and they will enjoy long lives.

Furthermore, Kaushika, any devaputras who have aroused the aspiration for unsurpassed, complete, perfect enlightenment but have not yet listened to, upheld, read, recited, diligently studied and cultivated, or correctly contemplated profound prajnaparamita should go to such good men, good women, and others. There they should listen wholeheartedly to, uphold, read, and recite profound prajnaparamita, correctly contemplate its profound meaning until they fully comprehend it, and then explain it to others in due sequence.

Furthermore, Kaushika, if good men, good women, and others listen wholeheartedly to profound prajnaparamita, uphold, read, and recite it, diligently study and cultivate it, and contemplate it correctly and reasonably, then whether they dwell in an empty house, in the wilderness, upon a perilous road, or in other dangerous places, they will not become alarmed or tremble with fear, nor will their hair stand on end, because devas and benevolent spirits will always come to protect them.

At that time, the Four Great Heavenly Kings and their celestial assemblies joined their palms reverently and said to the Buddha:

– World-Honored One, if good men, good women, and others listen wholeheartedly to prajnaparamita, uphold, read, and recite it, diligently and energetically study and cultivate it, contemplate it correctly and reasonably, copy it, expound it, and disseminate it widely, we shall always follow them, reverently guard and protect them, and prevent all calamities from encroaching upon them.

At that time, Shakra, Lord of the Devas, and his celestial assemblies joined their palms reverently and said to the Buddha:

– World-Honored One, if good men, good women, and others are able to listen wholeheartedly to prajnaparamita, uphold, read, and recite it, diligently and energetically study and cultivate it, contemplate it correctly and reasonably, copy it, expound it, and disseminate it widely, we shall always follow them, reverently guard and protect them, and prevent all calamities from harming them.

At that time, the Brahma kings and the assemblies of Brahma joined their palms reverently and said to the Buddha:

– World-Honored One, if good men, good women, and others are able to listen wholeheartedly to prajnaparamita, uphold, read, and recite it, diligently and energetically study and cultivate it, contemplate it correctly and reasonably, copy it, expound it, and disseminate it widely, we shall always follow them, reverently guard and protect them, and prevent all calamities from encroaching upon them.

Then Shakra, Lord of the Devas, said to the Buddha:

– World-Honored One, how extraordinary! Sugata, how extraordinary! Good men, good women, and others who listen wholeheartedly to profound prajnaparamita, uphold, read, and recite it, diligently and energetically study and cultivate it, contemplate it correctly and reasonably, copy it, expound it, and disseminate it widely are endowed with such merits and virtues in this present life.

Do good men, good women, and others who protect and uphold prajnaparamita thereby become fully endowed with the paramitas of generosity, pure morality, patient acceptance, energetic perseverance, meditative concentration, and prajnaparamita?

At that time, the World-Honored One said to Shakra, Lord of the Devas:

– So it is! So it is, Kaushika! Good men, good women, and others who accept prajnaparamita are fully endowed with the six paramitas.

Furthermore, Kaushika, good men, good women, and others who listen wholeheartedly to prajnaparamita, uphold, read, and recite it, diligently and energetically study and cultivate it, contemplate it correctly and reasonably, copy it, expound it, and disseminate it widely all acquire merit and virtue. You should now listen attentively and contemplate well; I shall distinguish and explain this for you.

Shakra, Lord of the Devas, said:

– We beseech you to teach us, for we earnestly wish to hear.

Then the Buddha said to Shakra, Lord of the Devas:

– Kaushika, if evil adherents of other paths, brahmins, evil maras and their retinues, or other cruel persons possessed of overweening pride come to these great bodhisattvas intending to do them harm, then as soon as such thoughts arise, those evildoers will meet with disaster. They will certainly be defeated and will not fulfill their wishes.

Why is this? Kaushika, because these good men, good women, and others listen wholeheartedly to profound prajnaparamita, uphold, read, and recite it, diligently and energetically study and cultivate it, contemplate it correctly and reasonably, copy it, expound it, and disseminate it widely, they can cause those who harbor evil intentions to meet with disaster themselves and fail to fulfill their wishes.

Furthermore, Kaushika, if good men, good women, and others listen wholeheartedly to this prajnaparamita, uphold, read, and recite it, diligently and energetically study and cultivate it, contemplate it correctly and reasonably, copy it, expound it, and disseminate it widely, then if, in that place, evil maras and their retinues, adherents of other paths, brahmins, or other malicious persons possessed of overweening pride who are jealous of the true Dharma should seek to obstruct them, interrogate them, denounce them, or do similar things, those evildoers will swiftly be defeated.

Although they may wish to commit such evil deeds, they will never succeed. If they merely hear the word “prajna,” their evils will also be eliminated, merits and virtues will gradually arise within them, and afterward, by relying upon the Three Vehicles, they will bring suffering to an end, escape the evil destinies, and be born among devas or humans.

Kausika! Those good men and good women who, with utmost sincerity, listen to, uphold, read, and recite the profound prajnaparamita; diligently and energetically cultivate and study it; contemplate it in accordance with reason; copy, expound, and widely disseminate it—such persons acquire these supreme merits.

Kausika! Suppose there is a divine medicinal plant named Maki, whose medicinal substance can neutralize all poisons. Wherever such divine medicine grows, no venomous creature dares approach it. It is like a great venomous snake that, while seeking food, encounters other creatures and wishes to peck at and swallow them. Fearing death, those creatures flee to the place where the divine medicine grows. As soon as the snake smells the medicine, it retreats. Why is this? Kausika! It is because such divine medicine possesses great power: it can save lives and eliminate all poisons.

Kausika! The divine power of the prajnaparamita is likewise. When good men and good women, with utmost sincerity, listen to, uphold, read, and recite it; diligently and energetically cultivate and study it; contemplate it in accordance with reason; copy, expound, and widely disseminate it—then, if any mara wishes to inflict harm upon a great bodhisattva, through the majestic divine power of this prajnaparamita, all such evil deeds vanish at that very place and can cause no harm.

Why is this? Kausika! It is because the great divine power of this profound prajnaparamita can eliminate all evil and increase wholesome dharmas.

Furthermore, Kausika! When good men and good women, with utmost sincerity, listen to, uphold, read, and recite this prajnaparamita; diligently and energetically cultivate and study it; contemplate it in accordance with reason; copy, expound, and widely disseminate it—the Four Great Heavenly Kings, Shakra, the Great Brahma Heavenly King who rules the Saha world, the gods of the Pure Abodes, and other benevolent deities constantly come to protect them. They prevent every calamity from encroaching upon them, and all their lawful aspirations are fulfilled. The present Tathagatas, Arhats, Perfectly and Completely Awakened Ones throughout the worlds of the ten directions also constantly watch over and remain mindful of them, causing evil to perish and wholesome dharmas to increase.

Furthermore, Kausika! When good men and good women are able, with utmost sincerity, to listen to, uphold, read, and recite the prajnaparamita; diligently and energetically cultivate and study it; contemplate it in accordance with reason; copy, expound, and widely disseminate it—then, through these causes and conditions, the speech of these good men and good women possesses dignity and authority, and all who hear it respectfully accept it with faith. They speak only as much as is appropriate and do not engage in noisy chatter. With steadfast hearts, they assist good spiritual friends and repay profound kindness. Greed, envy, resentment, anger, concealment, vexation, flattery, pride, and the like do not lurk within them or obscure the nature of their minds.

Why is this? Kausika! It is because these good men and good women are strengthened by the majestic power of the profound prajnaparamita, which disciplines their bodies and minds and enables them to leave far behind the bonds of greed, hatred, delusion, and latent tendencies. These good men and good women are endowed with right mindfulness, loving-kindness, compassion, sympathetic joy, and equanimity, and they constantly reflect:

I should not submit to the power of greed. If I submit to its power, I shall become poor and lowly, and the perfection of generosity will not be fulfilled.

I should not submit to the power of violating the precepts. If I submit to its power, I shall fall into the evil destinies, and the perfection of pure morality will not be fulfilled.

I should not submit to the power of anger. If I submit to its power, my faculties will be impaired and my appearance ugly; I shall not possess the bodhisattva’s perfect physical form, nor shall I be able to fulfill the perfection of patient endurance.

I should not submit to the power of laziness. If I submit to its power, I shall be unable to cultivate the supreme bodhisattva path, nor shall I be able to fulfill the perfection of superior diligence.

I should not submit to the power of distraction. If I submit to its power, I shall be unable to cultivate the bodhisattva’s supreme concentration, and the meditative absorptions will not be fulfilled.

I should not submit to the power of ignorance. If I submit to its power, supreme wisdom will not be fulfilled, and I shall not transcend the stages of the shravakas and pratyekabuddhas, much less attain unsurpassed, perfect, and complete awakening. Therefore, from this moment onward, I should not submit to the power of greed and the like.

Kausika! Because these good men and good women reflect in this way, they constantly maintain right mindfulness, and evil afflictions do not obscure their minds.

Kausika! Good men and good women who, with utmost sincerity, listen to, uphold, read, and recite the prajnaparamita; diligently and energetically cultivate and study it; contemplate it in accordance with reason; copy, expound, and widely disseminate it—such persons acquire these supreme merits and benefits.

Fascicle 539

END