大般若波羅蜜多經

02

Subhuti, suppose a Dharma teacher wishes to travel to another region, a place that is safe, prosperous, peaceful, and free from calamities. A Dharma listener wishes to accompany the Dharma teacher. As an expedient test, the Dharma teacher says, “Although you wish to accompany me for the sake of benefit, you may not necessarily find that place to your liking!

You should consider this carefully, lest you regret it later.” Having heard this, the Dharma listener thinks: This teacher does not want me to travel with him. If I insist on following him, I may not even be able to hear the Dharma. For this reason, the Dharma listener does not accompany him.

Because the two are not in harmony, they cannot instruct and transmit, listen and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting a bodhisattva.

Subhuti, suppose a Dharma teacher wishes to travel to another region and must pass along a desolate and dangerous road where there are many perils from bandits and robbers, as well as terrors posed by fierce people, savage beasts, hunters, venomous snakes, and so forth. A Dharma listener wishes to accompany him. As an expedient test, the Dharma teacher says, “Why do you suddenly wish to follow me to places fraught with so many dangers?

You should consider this carefully, lest you later become anxious and regretful.” Having heard this, the Dharma listener thinks: This teacher does not want me to accompany him. If I insist on following him, I may not even be able to hear the Dharma. For this reason, the Dharma listener does not accompany him.

Because the two are not in harmony, they cannot instruct and transmit, listen and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting a bodhisattva.

Subhuti, suppose a Dharma teacher has many patrons who constantly attend and follow him. A Dharma listener comes to request a teaching on prajnaparamita, or asks to copy, uphold, read, and recite it, and to practice in accordance with its teachings. Yet the Dharma teacher is hindered by many affairs and has no leisure to instruct him. Consequently, the Dharma listener becomes resentful, and although he later receives instruction, he refuses to listen. Because the two are not in harmony, they cannot instruct and transmit, listen and receive, copy, uphold, read, recite, or cultivate the profound prajnaparamita. You should know that this is a demonic deed affecting a bodhisattva.

Subhuti, some evil maras conjure all kinds of forms and come to a bodhisattva seeking an opportunity to cause disruption, so that the bodhisattva becomes unable to copy, uphold, read, recite, cultivate, contemplate, or explain to others the scriptures corresponding to prajnaparamita.

Therefore, Subhuti, when good men and others who abide in the bodhisattva vehicle copy and engage in the other practices concerning the profound prajnaparamita, they frequently encounter such obstacles. You should know that all these are demonic deeds affecting bodhisattvas.

The Venerable Subhuti said to the Buddha:

– Blessed One, why do evil maras conjure various forms and come to bodhisattvas seeking an opportunity to cause disruption, so that they become unable to copy, uphold, read, recite, cultivate, contemplate, or explain to others the scriptures corresponding to prajnaparamita?

The Buddha said:

– Subhuti, profound prajnaparamita is capable of giving rise to the Buddhas’ knowledge of all-knowing wisdom. All the Buddhas’ knowledge of all-knowing wisdom gives rise to the Buddha’s teachings. The Buddha’s teachings give rise to the prajna of immeasurable and innumerable sentient beings. Through their prajna, sentient beings realize the cessation of boundlessly many afflictions. Those who have completely ended their afflictions cannot be harmed by any evil mara. Because none of the evil maras can harm them, the maras experience great sorrow and anguish, as though an arrow had pierced their hearts. They think: We must not allow this profound prajnaparamita to empty our realm. Therefore, evil maras conjure various forms and come to bodhisattvas seeking an opportunity to cause disruption, so that they become unable to copy, uphold, read, recite, cultivate, contemplate, or explain to others the scriptures corresponding to prajnaparamita.

Then Subhuti said to the Buddha:

– Blessed One, in what ways do evil maras conjure various forms and come to bodhisattvas seeking an opportunity to cause disruption?

The Buddha said:

– Subhuti, some evil maras conjure the appearance of sramanas and come to bodhisattvas seeking an opportunity to cause disruption, making them weary of and abandon profound prajnaparamita. Those false sramanas say: “The scriptures without characteristics that you cultivate and recite are not the true prajnaparamita. The scriptures with characteristics that I cultivate and recite are the true prajnaparamita.” When they say such things, bodhisattvas who have not yet received a prediction of Buddhahood, who have only recently begun to study the Mahayana, and whose wisdom is inferior and limited immediately give rise to doubt concerning the scriptures corresponding to prajnaparamita. Because they doubt, they become weary of and abandon prajnaparamita. Because they have become weary of and abandoned it, they no longer copy, uphold, read, recite, cultivate, contemplate, or explain profound prajnaparamita to others. You should know that this is a demonic deed affecting a bodhisattva.

Subhuti, some evil maras conjure the appearance of bhiksus, come to bodhisattvas, and tell them: “Those bodhisattvas who practice profound prajnaparamita merely realize true reality and attain the fruit of stream-entry, up to and including the enlightenment of a pratyekabuddha; they can never attain unsurpassed Buddhahood. Why labor in vain over this prajnaparamita?” When a bodhisattva hears this, he immediately abandons it and no longer copies, upholds, reads, recites, cultivates, contemplates, or explains profound prajnaparamita to others. You should know that this is a demonic deed affecting a bodhisattva.

Therefore, Subhuti, when profound prajnaparamita is being copied and the other practices are being performed, there are very many demonic deeds. Bodhisattvas should clearly understand this, apply themselves diligently with right mindfulness and right comprehension, and seek the means to distance themselves from such deeds.

The Venerable Subhuti said to the Buddha:

– Blessed One, so it is! Sugata, so it is! When profound prajnaparamita is being copied and the other practices are being performed, there are very many demonic deeds. It is like a priceless, great, precious wish-fulfilling jewel: although it possesses extraordinary power, it also has many hostile thieves. Likewise, although this prajnaparamita possesses extraordinary merit, it also encounters many obstacles. Because good men and others who abide in the bodhisattva vehicle have little merit, when they copy and engage in the other practices, evil maras come and create obstacles. Although they earnestly wish to carry out these practices, they cannot bring them to completion. Why? Because foolish people are deluded by maras, and when good men and others who abide in the bodhisattva vehicle copy and engage in the other practices concerning profound prajnaparamita, those foolish people obstruct them.

Blessed One, because those foolish people possess little discerning wisdom, they cannot conceive of or comprehend the vast and boundless Buddha Dharma. Not only are they themselves unable to copy, uphold, read, recite, cultivate, contemplate, listen to, or expound prajnaparamita, but they also seek to obstruct others from copying it.

The Buddha said:

– Subhuti, so it is! So it is! It is exactly as you have said. There are foolish people manipulated by maras who have not planted roots of virtue, whose merit and wisdom are slight and meager, who have not made vast vows before the Buddha, and who have not received the protection of spiritual friends. Not only are they themselves unable to copy prajnaparamita, up to and including expounding it, but they also obstruct good men who have only recently begun to study the Mahayana when those men copy and engage in the other practices concerning profound prajnaparamita.

In future times, there will be good men, good women, and others whose merit and wisdom are shallow and whose roots of goodness are meager; their minds will take no delight in the vast merits of the Tathagatas. They themselves will be unable to copy, uphold, read, recite, cultivate, contemplate, listen to, inquire about, or expound the prajnaparamita, and they will also seek to obstruct others from copying it and so forth. You should know that people of this kind incur boundless offenses.

Subhuti, when some good men and others abiding in the bodhisattva vehicle copy and otherwise practice the profound prajnaparamita, many works of Mara obstruct them, preventing them from completing the copying. Consequently, their merit cannot be perfected, because their merit and wisdom are meager and their roots of goodness have not yet matured.

When good men and others abiding in the bodhisattva vehicle copy and otherwise practice the profound prajnaparamita without encountering the works of Mara, you should know that this is entirely due to the compassionate spiritual power and protective mindfulness of the Buddhas. Why? Although evil Maras and their retinues constantly devise every possible means to destroy the prajnaparamita, the Buddhas, the Blessed Ones, also constantly employ compassionate skillful means to protect and keep in mind the good men and others abiding in the bodhisattva vehicle, so that when they copy and otherwise practice the profound prajnaparamita, they encounter no obstacles and swiftly realize unsurpassed, complete, perfect enlightenment.

XII. CHAPTER ON THE WORLD

Subhuti, suppose a woman has many children—perhaps five, ten, twenty, thirty, forty, a hundred, a thousand, or more. When their mother falls ill, each of her children seeks medicine to cure her. They all think: How can our mother's illness be alleviated, her life kept safe, and she be enabled to live long, peacefully and happily, without suffering? May every kind of happiness and well-being come to our mother. Why? Because our mother gave birth to us and nurtured us, enduring the greatest hardships and sufferings in this world.

Thinking in this way, they vie with one another in seeking every possible means to keep their mother safe and protect her, preventing disagreeable things—mosquitoes, flies, snakes, scorpions, wind, rain, humans, nonhumans, and so forth—from touching her. They diligently devote themselves to arranging whatever will free their mother from illness, purify her six faculties, and dispel all her sorrows and distress. They also reverently offer her the finest and most delightful things, saying: Our mother's loving affection is boundless. She gave birth to us, nurtured us, taught and guided us in all the affairs of worldly life. How could we fail to repay our debt of gratitude to her?

In the same way, the Tathagata, the Worthy One, the Completely Enlightened One, constantly employs all manner of skillful means to protect and keep in mind the prajnaparamita. If good men and others abiding in the bodhisattva vehicle are able tirelessly to copy, uphold, read, recite, cultivate, contemplate, and expound the prajnaparamita, the Tathagata likewise employs countless means to attend to them diligently, protect them, and prevent them from suffering harm or distress.

In all the worlds of the ten directions at present, all Tathagatas, Worthy Ones, Completely Enlightened Ones, out of compassion for sentient beings and wishing to bring them benefit, peace, and happiness, also employ skillful means to protect and keep in mind the prajnaparamita, so that evil Maras cannot destroy it and it may bring lasting peace, happiness, and benefit to every world. In the same way, the Tathagatas, Worthy Ones, Completely Enlightened Ones, all employ skillful means to preserve and protect the prajnaparamita.

Why? Because the profound prajnaparamita can give birth to Tathagatas, Worthy Ones, Completely Enlightened Ones; can correctly reveal the wisdom of all-knowing wisdom; and can disclose the true character of all worldly dharmas. All-knowing wisdom itself also arises from it.

Subhuti, you should know that all Buddhas, the Blessed Ones, of the past, present, and future rely upon this profound prajnaparamita, diligently cultivating and studying it, in order to realize unsurpassed, complete, perfect enlightenment. In the past, I too relied upon the profound prajnaparamita and diligently cultivated and studied it in order to realize unsurpassed, complete, perfect enlightenment. Therefore, the prajnaparamita can give birth to Tathagatas, Worthy Ones, Completely Enlightened Ones; can correctly reveal the wisdom of all-knowing wisdom; and can disclose the true character of all worldly dharmas.

At that time, Subhuti said to the Buddha:

“Blessed One, how can the prajnaparamita give birth to Tathagatas, Worthy Ones, Completely Enlightened Ones? How can it reveal the true character of all worldly dharmas?”

The Buddha said:

“Subhuti, because the profound prajnaparamita can give birth to the Tathagatas' all-knowing wisdom and their other merits, it is said that the prajnaparamita can give birth to Tathagatas, Worthy Ones, Completely Enlightened Ones, and can reveal the true character of all worldly dharmas—that is, it can reveal the true character of the five worldly skandhas.”

The Venerable Subhuti said to the Buddha:

“Blessed One, how can the prajnaparamita reveal the true character of the five worldly skandhas?”

The Buddha said:

“Subhuti, the profound prajnaparamita can reveal that the true character of the five worldly skandhas, such as form and the others, is indestructible and unchanging. Therefore, it is said that the prajnaparamita can reveal the true character of all worldly dharmas. Why? Because the five skandhas, such as form and the others, have no intrinsic nature, they are called emptiness, signlessness, wishlessness, non-formation, non-action, non-arising, and non-cessation; they are the true dharma-dhatu itself. Since dharmas such as emptiness cannot be altered or destroyed, it is said that the prajnaparamita can reveal the true character of all worldly dharmas.

“Subhuti, relying upon the prajnaparamita, all Tathagatas, Worthy Ones, Completely Enlightened Ones, can know and realize in accordance with reality all the diverse conventional designations of immeasurable, innumerable, and boundless sentient beings. Therefore, it is said that the prajnaparamita can reveal the true character of all worldly dharmas.

“Subhuti, relying upon the prajnaparamita, all Tathagatas, Worthy Ones, Completely Enlightened Ones, know and realize in accordance with reality the diverse mental activities of immeasurable, innumerable, and boundless sentient beings. Therefore, it is said that the prajnaparamita can reveal the true character of all worldly dharmas.

“Subhuti, relying upon the prajnaparamita, all Tathagatas, Worthy Ones, Completely Enlightened Ones, know and realize in accordance with reality that immeasurable, innumerable, and boundless sentient beings have no intrinsic nature. Therefore, it is said that the prajnaparamita can reveal the true character of all worldly dharmas.

“Subhuti, relying upon the prajnaparamita, all Tathagatas, Worthy Ones, Completely Enlightened Ones, know and realize in accordance with reality that the minds of immeasurable, innumerable, and boundless sentient beings have no abiding place and, like empty space, depend upon nothing. Therefore, it is said that the prajnaparamita can reveal the true character of all worldly dharmas.

“Subhuti, relying upon the prajnaparamita, all Tathagatas, Worthy Ones, Completely Enlightened Ones, know and realize in accordance with reality the uncomplicated minds of immeasurable, innumerable, and boundless sentient beings, and fully know that the nature of mind is free from complication. Therefore, it is said that the prajnaparamita can reveal the true character of all worldly dharmas.

“Subhuti, relying upon the prajnaparamita, all Tathagatas, Worthy Ones, Completely Enlightened Ones, know and realize in accordance with reality the distracted minds of immeasurable, innumerable, and boundless sentient beings. Since, by the nature of dharmas, the nature of mind is undistracted, it is said that the prajnaparamita can reveal the true character of all worldly dharmas.

“Subhuti, relying upon the prajnaparamita, all Tathagatas, Worthy Ones, Completely Enlightened Ones, know and realize in accordance with reality that immeasurable, innumerable, and boundless sentient beings possess defiled minds and are unable to reveal the undefiled nature of mind. Therefore, it is said that the prajnaparamita can reveal the true character of all worldly dharmas.”

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the undefiled minds of immeasurable, countless, boundless sentient beings. Because their original nature is pure and no defiled nature intrudes upon it, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are that immeasurable, countless, boundless sentient beings have inferior minds. Because the mind-nature that is not inferior cannot be concealed, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are that immeasurable, countless, boundless sentient beings have exalted minds. Because the mind-nature that is not exalted cannot be measured, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the outflow-tainted minds of immeasurable, countless, boundless sentient beings. Because they lack intrinsic nature, cannot be discriminated, and possess no outflow-tainted nature, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the outflow-free minds of immeasurable, countless, boundless sentient beings. Because they lack intrinsic nature and are not apprehended, they are not of an outflow-free nature; therefore, prajnaparamita is said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are that immeasurable, countless, boundless sentient beings have minds of craving. Because true nature contains no mind of craving, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the minds free from craving of immeasurable, countless, boundless sentient beings. Because true nature is not a mind free from craving, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are that immeasurable, countless, boundless sentient beings have minds of hatred. Because true nature contains no mind of hatred, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the minds free from hatred of immeasurable, countless, boundless sentient beings. Because true nature is not a mind free from hatred, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are that immeasurable, countless, boundless sentient beings have minds of delusion. Because true nature contains no mind of delusion, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the minds free from delusion of immeasurable, countless, boundless sentient beings. Because true nature is not a mind free from delusion, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are that immeasurable, countless, boundless sentient beings have petty minds, which neither come nor go and are neither encumbered nor dependent. Because the mind-nature is not petty, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are however many expansive minds immeasurable, countless, boundless sentient beings possess. Their intrinsic nature is equality, and this is called the nature of equality. Because there is no expansive mind-nature, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are however many narrow minds immeasurable, countless, boundless sentient beings possess. They do not give rise to expedient means and are neither bound nor encumbered. Because the mind-nature is not narrow, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are however many vast minds immeasurable, countless, boundless sentient beings possess. They neither increase nor decrease, nor are they apart from anything. Because they are already free, the mind-nature is not vast; therefore, prajnaparamita is said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are that immeasurable, countless, boundless sentient beings have limited minds. Because their intrinsic nature is empty, they possess no limited nature; therefore, prajnaparamita is said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the immeasurable minds of immeasurable, countless, boundless sentient beings. They neither arise nor cease, neither abide nor change, and, like vast empty space, have no place in which to rest or upon which to rely. Because they are not immeasurable minds, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the minds that see of immeasurable, countless, boundless sentient beings. Their intrinsic nature is equality, and the five kinds of eyes do not function. Because the mind does not see, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are that immeasurable, countless, boundless sentient beings have minds that do not see. There is no characteristic that can be seen; because they are free from all objects, the mind sees all things. Therefore, prajnaparamita is said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the conditioned minds of immeasurable, countless, boundless sentient beings. Because of false discrimination, they are not sovereign with respect to their objects of cognition. Because there is no conditioned mind, prajnaparamita is therefore said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, relying upon prajnaparamita, know and realize as they truly are the unconditioned minds of immeasurable, countless, boundless sentient beings. Because suchness is inexhaustible and does not arise, there is a conditioned mind; therefore, prajnaparamita is said to be able to reveal the true characteristics of all worldly dharmas.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know that the countless, innumerable, boundless sentient beings possess superior minds. Their true nature is free from anxiety and deliberation. Because there is no superior mind, it is said that prajnaparamita can reveal the true characteristic of all worldly dharmas.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know that the countless, innumerable, boundless sentient beings possess minds that are not superior and are far removed from frivolous discourse; even the smallest part of the nature of mind is unobtainable. Because all minds are superior, it is said that prajnaparamita can reveal the true characteristic of all worldly dharmas.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know the undetermined minds of the countless, innumerable, boundless sentient beings, for their true nature is beyond comparison. Because their minds are undetermined, it is said that prajnaparamita can reveal the true characteristic of all worldly dharmas.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know that the countless, innumerable, boundless sentient beings possess concentrated minds, for their true nature is equality, equal like empty space. Because the nature of mind is not concentrated, it is said that prajnaparamita can reveal the true characteristic of all worldly dharmas.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know that the countless, innumerable, boundless sentient beings do not possess liberated minds, for their intrinsic nature is utterly detached and takes the absence of intrinsic nature as its intrinsic nature. Because there is no liberated mind, it is said that prajnaparamita can reveal the true characteristic of all worldly dharmas.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know that the countless, innumerable, boundless sentient beings possess liberated minds, for in their true nature no nature of mind can be found when sought throughout the three times. Because there is no liberated mind, it is said that prajnaparamita can reveal the true characteristic of all worldly dharmas.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know that the minds of the countless, innumerable, boundless sentient beings cannot be seen. Because mind has no intrinsic nature, it cannot be seen. Because it is not truly real, it transcends the faculties and their objects; because it cannot be fully known, it cannot be brought to perfect fulfillment. Even the wisdom eye and the divine eye cannot see mind, much less the physical eye! Since it cannot be seen by any eye, it is called unseen. This unseen quality is itself also unobtainable. Because mind is inexpressible and invisible, it is said that prajnaparamita can reveal the true characteristic of all worldly dharmas.

Therefore, Subhuti, prajnaparamita can reveal the true characteristic of all worldly dharmas to the Tathagatas, Arhats, Perfectly Enlightened Ones.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know the arising and passing away of the countless, innumerable, boundless sentient beings.

Subhuti! What does it mean to say that all Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know the arising and passing away of the countless, innumerable, boundless sentient beings? It means that all Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know that the minds and mental factors of the countless, innumerable, boundless sentient beings arise in dependence upon form, feeling, perception, formations, and consciousness. In this way, the Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know the arising and passing away of the countless, innumerable, boundless sentient beings.

Subhuti! How do the minds and mental factors of sentient beings, whether arising or passing away, arise in dependence upon form, feeling, perception, formations, and consciousness? It means that among the minds and mental factors of sentient beings, some, relying upon form, feeling, perception, formations, and consciousness, hold that after entering final nirvana the Tathagata either exists or does not exist; both exists and does not exist; neither exists nor does not exist. They maintain that this alone accords with reality and that all other views are foolish and false.

Some, relying upon form, feeling, perception, formations, and consciousness, hold that the self and the world are permanent or impermanent; both permanent and impermanent; neither permanent nor impermanent. They maintain that this alone accords with reality and that all other views are foolish and false.

Some, relying upon form, feeling, perception, formations, and consciousness, hold that the self and the world are finite or infinite; both finite and infinite; neither finite nor infinite. They maintain that this alone accords with reality and that all other views are foolish and false.

Some, relying upon form, feeling, perception, formations, and consciousness, hold that the life principle is identical with the body, or that the life principle and the body are different. They maintain that this alone accords with reality and that all other views are foolish and false.

Therefore, Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know that the minds and mental factors of the countless, innumerable, boundless sentient beings, whether arising or passing away, arise in dependence upon differentiated perceptions of form, feeling, perception, formations, and consciousness.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know the arising and passing away of the countless, innumerable, boundless sentient beings.

Subhuti! How do all Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly realize and know the arising and passing away of the countless, innumerable, boundless sentient beings? It means that all Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, truly know that form, feeling, perception, formations, and consciousness are all identical with suchness, without duality or difference.

Subhuti, you should know! The suchness of the Tathagata is precisely the suchness of the five skandhas; the suchness of the five skandhas is precisely the suchness of the world. Why is this? Because, as the Blessed One taught, the designation “world” is established in dependence upon the five skandhas.

Therefore, Subhuti, the suchness of the five skandhas is precisely the suchness of the world; the suchness of the world is precisely the suchness of the fruit of stream-entry; the suchness of the fruit of stream-entry is precisely the suchness of the fruit of once-returning, and so forth, successively up to the suchness of all practices of the great bodhisattvas, which is precisely the suchness of the Buddhas’ fruit of unsurpassed, perfect enlightenment; the suchness of the Buddhas’ fruit of unsurpassed, perfect enlightenment is precisely the suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones; and the suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones is precisely the suchness of all sentient beings.

Subhuti, you should know! Whether it is the suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones, the suchness of all sentient beings, or the suchness of all dharmas, such suchnesses are never separate from one another, yet are neither one nor different. Because they are neither one nor different, they are inexhaustible, nondual, not divided into two parts, and beyond discrimination.

Subhuti, you should know! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon prajnaparamita, realize the ultimate suchness of all dharmas and thereby attain the fruit of unsurpassed, perfect enlightenment. For this reason it is said: Profound prajnaparamita can give birth to all Buddhas; it is the mother of all Buddhas and can reveal to the Buddhas the true characteristic of the world.

Subhuti, you should know! All Tathagatas, Arhats, Perfectly Enlightened Ones rely upon prajnaparamita and thus know in accordance with reality the suchness of the nature of all dharmas, whose nature is neither false nor subject to change. Because they know the characteristic of suchness in accordance with reality, they are called Tathagatas, Arhats, Perfectly Enlightened Ones.

At that time, Subhuti addressed the Buddha:

“Blessed One! The suchness realized through profound prajnaparamita, whose nature is neither false nor subject to change, is exceedingly profound, difficult to see, and difficult to know. All Tathagatas, Arhats, Perfectly Enlightened Ones employ suchness to analyze and expound the fruit of the Buddhas’ unsurpassed, complete enlightenment. This suchness is extremely profound and exceedingly subtle; who could believe and understand it? Only irreversible great bodhisattvas, great arhats whose practices and vows are fulfilled, and good men and others endowed with right view can believe and understand this profound suchness upon hearing the Buddha teach it. For such persons, the Tathagata relies upon the characteristic of suchness that he has realized to analyze and reveal it.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. Why? Because suchness is inexhaustible and therefore exceedingly profound. Only a Tathagata who manifests perfect enlightenment to the profound, inexhaustible characteristic of suchness can reveal and explain it to assemblies of great bodhisattvas, causing them to give rise to faith and understanding.”

At that time, Sakra, lord of the devas, leading ten thousand devas of the Desire Realm, and the Great Brahma Deva King, leading twenty thousand devas of the Form Realm, came together to where the Buddha was. They bowed at his feet, stood to one side, and addressed the Buddha in unison:

“Blessed One! What are the characteristics of the profound dharmas taught by the Blessed One?”

The Buddha said to the devas:

“The dharmas I have taught are characterized by emptiness, signlessness, wishlessness, non-creation, non-arising, non-cessation, quiescence, nirvana, and the dharma-realm. Why? Because the Dharma taught by the Buddha has no basis upon which it depends. Like empty space, it cannot be represented.

“Devas, you should know! The profound characteristics of dharmas taught by the Tathagata do not fall within the category of form, nor do they fall within the categories of feeling, perception, formations, or consciousness. They do not depend upon form, nor do they depend upon feeling, perception, formations, or consciousness.

“Devas, you should know! The profound characteristics of dharmas taught by the Tathagata can neither be established nor destroyed by devas, humans, asuras, and others in the world. Why? Because devas, humans, asuras, and others in the world all possess characteristics. That which possesses characteristics can neither establish nor destroy the characteristic of signlessness.

“Devas, you should know! The profound characteristics of dharmas taught by the Tathagata cannot be constructed or destroyed by hand, nor can they be established or destroyed by other dharmas.

“Devas, you should know! Suppose someone were to ask, ‘Who established empty space, and who can destroy empty space?’ Would such a question be proper?”

The devas replied:

“Blessed One! Such a question would be improper. Why? Because empty space has no substance, no characteristics, and is unconditioned; therefore, it can neither be established nor destroyed.”

The Buddha said to the devas:

“So it is! So it is! It is exactly as you say. Devas, you should know: The profound characteristics of dharmas I have taught are likewise—they can neither be established nor destroyed. Whether a Buddha appears or does not appear, all dharmas throughout the dharma-realm remain thus. The Buddha knows these characteristics of dharmas in accordance with reality and is therefore called the Tathagata, Arhat, Perfectly Enlightened One.”

The devas addressed the Buddha:

“The characteristics known by the Tathagata in this manner are exceedingly profound, difficult to see, and difficult to know. Because the Tathagata manifests such knowledge, he brings unobstructed wisdom to bear upon all dharmas. All Tathagatas, Arhats, Perfectly Enlightened Ones abide in such characteristics to analyze and reveal profound prajnaparamita. For sentient beings, they gather together the characteristics of dharmas and skillfully reveal them, enabling those beings to attain unobstructed wisdom regarding profound prajnaparamita. Profound prajnaparamita is that which the Tathagatas constantly practice. Because it is that which the Tathagatas constantly practice, they realize the fruit of unsurpassed, complete enlightenment and discern and reveal it to sentient beings.”

The Buddha said to the devas:

“So it is! So it is! It is exactly as you say. Devas, you should know! The Tathagata knows in accordance with reality that the characteristics of all dharmas are signless. For this reason, I say that the Buddhas attain unobstructed wisdom, incomparable to anyone.”

At that time, the Buddha told the Venerable Subhuti:

“Profound prajnaparamita is the mother of the Buddhas and can reveal the true characteristics of all worldly dharmas. Therefore, the Tathagatas, Arhats, Perfectly Enlightened Ones abide in accordance with the Dharma, making offerings to it, revering, honoring, praising, protecting, upholding, and taking refuge in it. That Dharma is precisely profound prajnaparamita. All Tathagatas, Arhats, Perfectly Enlightened Ones rely upon profound prajnaparamita, making offerings to it, revering, honoring, praising, protecting, and upholding it. Why? Because profound prajnaparamita can give birth to the Buddhas, can serve as the refuge of the Buddhas, and can reveal the true characteristics of all worldly dharmas.

“Subhuti, you should know! All Tathagatas, Arhats, Perfectly Enlightened Ones are those who recognize kindness and repay kindness. If someone asks, ‘Who recognizes kindness and repays kindness?’ one should answer directly, ‘The Buddha is one who recognizes kindness and repays kindness.’ Why? Because no one surpasses the Buddha in recognizing and repaying kindness.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! How does the Tathagata, Arhat, Perfectly Enlightened One recognize and repay kindness?”

The Buddha said:

“Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones ride upon such a vehicle and travel upon such a path to reach unsurpassed, complete enlightenment. Having attained enlightenment, they constantly make offerings to, revere, honor, praise, protect, and uphold that vehicle, never abandoning it even for a moment. You should know that this vehicle and this path are precisely prajnaparamita. Thus, the Tathagata, Arhat, Perfectly Enlightened One is said to recognize and repay kindness.

“Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know that all dharmas truly perform no function, because agents of action are entirely nonexistent. Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know that all dharmas have no accomplishment, because all material forms are unobtainable.

“Subhuti, you should know! Because the Tathagatas, Arhats, Perfectly Enlightened Ones know by relying upon this profound prajnaparamita, they understand that all dharmas have neither function nor accomplishment. At all times, they make offerings to it, revere, honor, praise, protect, and uphold it without interruption. Therefore, they are said truly to recognize and repay kindness.

“Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones bring to bear upon all dharmas the wisdom of non-action, non-accomplishment, and non-arising, and they can know the reason for this non-operation. Therefore, you should know that profound prajnaparamita can give birth to Tathagatas, Arhats, Perfectly Enlightened Ones and can also reveal the true characteristics of the world.”

Subhuti addressed the Buddha:

“The Tathagata constantly teaches that the nature of all dharmas neither arises nor originates, neither knows nor sees. How, then, can it be said that profound prajnaparamita can give birth to Tathagatas, Arhats, Perfectly Enlightened Ones and can also reveal the true characteristics of the world?”

The Buddha said:

– Subhuti! Excellent, excellent! You are able to ask the Tathagata about such profound meaning. So it is! So it is! It is exactly as you have said: the nature of all dharmas neither arises nor originates, neither knows nor sees. Yet, in reliance upon conventional truth, it is said that profound prajnaparamita can give rise to the Tathagata, the Worthy One, the Perfectly Enlightened One, and can also reveal the true characteristics of the world.

What do you think, Subhuti? The nature of all dharmas neither arises nor originates, neither knows nor sees. Because all dharmas are empty, they possess nothing, have no basis of dependence, and are subject to nothing. For this reason, they neither arise nor originate, neither know nor see.

Subhuti, you should know that although profound prajnaparamita can give rise to a Buddha and reveal the characteristics of the world, there is neither any arising nor any revealing.

Subhuti, you should know that because profound prajnaparamita does not see form, it is said to reveal the characteristic of form; because it does not see feeling, perception, formations, or consciousness, it is said to reveal the characteristics of feeling, perception, formations, and consciousness. For this reason, profound prajnaparamita can reveal the true characteristics of all worldly dharmas.

The Venerable Subhuti said to the Buddha:

– World-Honored One! Why is it that, because profound prajnaparamita does not see form, it is said to reveal the characteristic of form; and because it does not see feeling, perception, formations, or consciousness, it is said to reveal the characteristics of feeling, perception, formations, and consciousness?

The Buddha said:

– Subhuti! Because profound prajnaparamita does not give rise to consciousness by taking form as its condition, and because it does not see form, it is said to reveal the characteristic of form. Because it does not give rise to consciousness by taking feeling, perception, formations, or consciousness as its condition, and because it does not see feeling, perception, formations, or consciousness, it is said to reveal the characteristics of feeling, perception, formations, and consciousness. For this reason, profound prajnaparamita can reveal the true characteristics of all worldly dharmas.

Subhuti! Profound prajnaparamita can reveal to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the world is empty, that the world is detached, that the world is pure, and that the world is quiescent; therefore, it is said to be able to reveal the true characteristics of the world. Why? Because emptiness, detachment, purity, and quiescence are the true characteristics of the world.

XIII. CHAPTER ON THE INCONCEIVABLE

At that time, the Venerable Subhuti said to the Buddha:

– World-Honored One! Profound prajnaparamita appears in the world for a great purpose; it appears in the world for an inconceivable purpose, for an immeasurable purpose, for an innumerable purpose, and for an incomparable purpose.

The Buddha said:

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

Subhuti! How does profound prajnaparamita appear in the world for a great purpose? All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, seek to rescue all sentient beings, and for this great purpose they never abandon them even for a moment. Profound prajnaparamita appears in the world for this purpose.

Subhuti! How does profound prajnaparamita appear in the world for an inconceivable purpose, an immeasurable purpose, an innumerable purpose, and an incomparable purpose? The Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of the knowledge of all modes possessed by all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, are inconceivable, immeasurable, innumerable, and incomparable. Profound prajnaparamita appears in the world for these purposes.

Then the Venerable Subhuti said to the Buddha:

– World-Honored One! Is it only the Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of the knowledge of all modes possessed by the Tathagata, the Worthy One, the Perfectly Enlightened One, that are inconceivable, immeasurable, innumerable, and incomparable? Or are form, feeling, perception, formations, and consciousness, up to and including all dharmas, also inconceivable, immeasurable, innumerable, and incomparable?

The Buddha said:

– Subhuti! It is not only the Buddha-nature, Tathagata-nature, nature of spontaneous enlightenment, and nature of the knowledge of all modes possessed by the Tathagata, the Worthy One, the Perfectly Enlightened One, that are inconceivable, immeasurable, innumerable, and incomparable. Form, feeling, perception, formations, and consciousness, up to and including all dharmas, are also inconceivable, immeasurable, innumerable, and incomparable. Why? Because within the true nature of all dharmas, mind and mental factors are entirely ungraspable.

Subhuti, you should know that all form, feeling, perception, formations, and consciousness, as well as all dharmas, cannot be disclosed, quantified, or compared. Why? Because such dharmas have no intrinsic nature and are ungraspable, for their intrinsic nature is empty.

Subhuti! Because all form, feeling, perception, formations, and consciousness, as well as all dharmas, are ungraspable, they are inconceivable, immeasurable, innumerable, and incomparable. Why? Because these dharmas have no limit and possess nothing, for their intrinsic nature is empty.

Subhuti! Because all form, feeling, perception, formations, and consciousness, as well as all dharmas, are without limit, they are inconceivable, immeasurable, innumerable, and incomparable.

The Venerable Subhuti said to the Buddha:

– World-Honored One! For what reason are form, feeling, perception, formations, and consciousness, as well as all dharmas, without limit?

The Buddha said:

– Subhuti! What do you think? Can space be limited by mind and mental factors?

Subhuti said to the Buddha:

– No, World-Honored One.

The Buddha said:

– Subhuti! All form, feeling, perception, formations, and consciousness, as well as all dharmas, are likewise. Because their intrinsic nature is empty, they cannot be limited by mind or mental factors. For this reason, form, feeling, perception, formations, and consciousness, as well as all dharmas, are without limit and are all inconceivable, immeasurable, innumerable, and incomparable.

Subhuti, you should know that because all dharmas are inconceivable, immeasurable, innumerable, and incomparable, the Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous enlightenment, and dharmas of the knowledge of all modes possessed by all Tathagatas, Worthy Ones, Perfectly Enlightened Ones, are likewise inconceivable, immeasurable, innumerable, and incomparable.

Subhuti, you should know that these dharmas are inconceivable because conception has ceased; immeasurable because measurement has ceased; innumerable because enumeration has ceased; and incomparable because comparison has ceased.

Subhuti, you should know that these dharmas are inconceivable because they transcend conception; immeasurable because they transcend measurement; innumerable because they transcend enumeration; and incomparable because they transcend comparison.

Subhuti, you should know that the inconceivable, the immeasurable, the innumerable, and the incomparable are merely concepts and are utterly unreal.

Subhuti, you should know that the inconceivable, the immeasurable, the innumerable, and the incomparable are all like space and are utterly devoid of anything whatsoever.

For this reason, all the Buddha-dharmas, Tathagata-dharmas, dharmas of spontaneous enlightenment, and dharmas of the knowledge of all modes possessed by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, are inconceivable, immeasurable, innumerable, and incomparable. Shravakas, pratyekabuddhas, worldly beings, devas, humans, asuras, and others are all unable to conceive, measure, enumerate, or compare these dharmas.

When the Buddha taught this inconceivable, immeasurable, innumerable, and incomparable Dharma, five hundred bhiksus and two thousand bhiksunis in the assembly exhausted the defilements and attained liberation of mind. Sixty male lay followers and thirty female lay followers became free from dust and impurity with regard to the dharmas and gave rise to the pure Dharma-eye. Twenty thousand great bodhisattvas attained the acquiescence in the non-arising of dharmas.

The Blessed One conferred a prediction upon them that, during the Auspicious Kalpa, they would attain the irreversible fruit of unsurpassed, perfect enlightenment. As previously stated, the male and female lay followers who became free from dust and impurity with regard to the dharmas and gave rise to the pure Dharma-eye were also given a prediction by the Buddha that before long they would attain realization, forever exhaust all defilements, and be liberated in mind and wisdom.

Scroll 547

THE END