大般若波羅蜜多經

XIV. CHAPTER ON ANALOGIES

At that time, the Venerable Subhuti addressed the Buddha:

“World-Honored One! Is it indeed true that the profound prajnaparamita appears in the world for a great purpose?”

The Buddha said:

“Subhuti! So it is! So it is! It is indeed true that the profound prajnaparamita appears in the world for a great purpose. Why? Because the profound prajnaparamita can indeed bring the knowledge of all-knowing wisdom to accomplishment; it can indeed bring the Pratyekabuddhas to accomplishment; and it can indeed bring the shravakas to accomplishment.

“Subhuti, you should know! Just as a consecrated kshatriya king, possessing sovereign majesty and power and having subdued all, entrusts the affairs of state to his chief ministers and thus remains free, at leisure, secure, and joyful, so too are the Buddhas. They are great Dharma Kings, possessing sovereign majesty and power and having subdued all. They entrust all the Buddha-dharmas, the Pratyekabuddha-dharmas, and the shravaka-dharmas to the profound prajnaparamita, through which all are universally brought to accomplishment.

“Therefore, Subhuti, it is indeed true that the profound prajnaparamita appears in the world for a great purpose.

“Subhuti, you should know! The profound prajnaparamita does not appear in the world for the sake of accepting attachment to form; nor does it appear in the world for the sake of accepting attachment to feeling, perception, formations, or consciousness. It does not appear in the world for the sake of accepting attachment to the fruit of stream-entry; nor does it appear in the world for the sake of accepting attachment to the fruits of once-returning, non-returning, or arhatship. It does not appear in the world for the sake of accepting attachment to Pratyekabuddha-bodhi. It does not appear in the world for the sake of accepting attachment to the knowledge of all-knowing wisdom.”

The Venerable Subhuti addressed the Buddha:

“Why does this profound prajnaparamita not appear in the world even for the sake of accepting attachment to the knowledge of all-knowing wisdom?”

The Buddha said:

“Subhuti! What do you think? Do you perceive any fruit of arhatship to which attachment can be accepted?”

Subhuti addressed the Buddha:

“World-Honored One! No. I do not perceive any fruit of arhatship to which attachment can be accepted within the profound prajnaparamita.”

The Buddha said:

“Subhuti! Excellent! Excellent! I likewise do not perceive any Tathagata-dharma to which attachment can be accepted within the profound prajnaparamita.

“Therefore, Subhuti, the profound prajnaparamita does not appear in the world for the sake of accepting attachment to the knowledge of all-knowing wisdom.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! If the profound prajnaparamita does not appear in the world even for the sake of accepting attachment to the knowledge of all-knowing wisdom, then bodhisattvas newly studying the Mahayana, upon hearing this teaching, will become frightened and be unable to believe and accept it. Only bodhisattvas who, in the presence of immeasurable Buddhas of the past, have fulfilled the necessary causes and conditions, made vast vows, and continually accumulated the most excellent roots of virtue will be able to believe and accept it upon hearing this teaching.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. For this reason, the profound prajnaparamita should not be taught hastily to bodhisattvas newly studying the Mahayana.”

At that time, the devas of the Desire Realm and the Form Realm all addressed the Buddha:

“World-Honored One! This prajnaparamita is truly profound, difficult to see, difficult to know, boundless, and difficult to believe and understand. Only those sentient beings who, in the presence of immeasurable Buddhas of the past, made vast vows, planted many roots of virtue, and attended upon many spiritual friends can believe and understand the profound prajnaparamita. Suppose that all sentient beings throughout the trichiliocosm became followers by faith and, for one kalpa or more than one kalpa, practiced the conduct appropriate to their own stage. Their merit would not equal that of a person who, for a single day, delights in, examines, reflects upon, compares, and contemplates this profound prajnaparamita. The merit gained by that person would immeasurably surpass theirs.”

The Buddha said to the devas:

“So it is! So it is! It is as you have said.

“Devas, you should know! If good men, good women, and others are able to hear the profound prajnaparamita, they will swiftly attain nirvana, surpassing those followers by faith previously mentioned who practice the conduct appropriate to their own stage for one kalpa or more than one kalpa—how much more so if they delight in and examine it, and so forth!”

When the devas heard the Buddha’s teaching, they rejoiced and were greatly inspired. They bowed at the feet of the World-Honored One, circumambulated him three times to the right, took their leave, and returned to their celestial palaces.

They had gone only a short distance from the assembly when they suddenly disappeared. Each returned to the palace of his own realm and encouraged the devas there to cultivate the supreme practice.

The Venerable Subhuti addressed the Buddha:

“World-Honored One! From where has a great bodhisattva come to be born here who, upon hearing the profound prajnaparamita, can give rise to faith and understanding, is neither overwhelmed nor confused, neither doubts nor grasps, listens joyfully, and makes reverential offerings?”

The Buddha said:

“Subhuti! Great bodhisattvas who, upon hearing the profound prajnaparamita, can give rise to faith and understanding, are neither overwhelmed nor confused, neither doubt nor grasp, listen joyfully, make reverential offerings, delight in seeing and hearing it, accept and retain it, read and recite it, never remain apart from the profound prajnaparamita, and give rise to wholesome thoughts concordant with it; who lovingly follow the Dharma teacher as a calf follows its mother, never leaving even for a moment; and who, until they have fully comprehended all the meanings and principles of the profound prajnaparamita and can explain them to others, never leave the profound prajnaparamita or the Dharma teacher even for an instant—these great bodhisattvas have been born here from among humankind.

Through excellent causes cultivated in former lives, they have accomplished these qualities today.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! Have great bodhisattvas who have accomplished such merit attended upon and made offerings to Buddhas in other directions and then been born from there into this place?”

The Buddha said:

“Subhuti! There are great bodhisattvas who, after attending upon and making offerings to Buddhas in other directions, have been born from there into this place and have accomplished such excellent merit. Why? Because these great bodhisattvas formerly heard the profound prajnaparamita in the presence of immeasurable Buddhas in other directions, gave rise to faith and understanding, made reverential offerings, copied and transcribed it, accepted and retained it, inquired into the profound meanings and principles of the prajnaparamita sutras, reflected upon and cultivated them, and taught them to others. Having been born from there into this place, they have accomplished these qualities through the roots of virtue they previously possessed.

“Subhuti! There are great bodhisattvas who were devas in the Tushita Heaven and have been born among humankind; they too have accomplished such merit. Why? Because in their former lives these great bodhisattvas dwelt in the Tushita Heaven, where, in the presence of the great bodhisattva Maitreya, they heard the profound prajnaparamita, gave rise to faith and understanding, made reverential offerings, inquired into the profound meanings and principles of that sutra, reflected upon and cultivated them, and extensively taught them to others. Having been born from that realm into this place, they have accomplished these qualities through roots of virtue cultivated in former lives.

“Subhuti! Although good men and others abiding in the Bodhisattva Vehicle heard the prajnaparamita in former lives, they did not inquire into its profound meanings and principles. Therefore, when born among humankind in this life and hearing this profound prajnaparamita taught, their minds become confused, doubtful, and inclined to retreat. At times, they may give rise to divergent interpretations from which it is difficult to awaken them. Why? Because, not understanding its meaning, their minds become confused, doubtful, and inclined to retreat.”

Subhuti! Although good men and others who abide in the bodhisattva vehicle heard the prajnaparamita in previous lives and also inquired into its profound meaning for one day, two days, three days, four days, or five days, they did not diligently practice according to the teaching. Now, born among humankind and hearing the profound prajnaparamita taught, even if only for a short time, their minds remain steadfast and cannot be disturbed by anyone.

Yet if they leave the place where they hear the profound prajnaparamita and depart from the Dharma teacher from whom they inquire into its profound and wondrous meaning, they immediately regress and become doubtful. Why? Although in previous lives these good men and others who abide in the bodhisattva vehicle heard the prajnaparamita and inquired into its profound meaning, they did not diligently practice according to the teaching.

Therefore, in this life, with regard to the profound prajnaparamita, they sometimes wish to hear it and sometimes do not; sometimes their minds are steadfast and sometimes they regress. Their minds waver, advancing and retreating without constancy, like cotton drifting with the wind. You should know that these good men and others who abide in the bodhisattva vehicle are newly training in the Great Vehicle.

Although they possess faith, it is neither pure nor firm. They cannot maintain lasting faith and delight in the profound prajnaparamita. According to their karma, they will fall into one of two grounds: the ground of a sravaka or that of a pratyekabuddha.

Subhuti, you should know! It is like a boat that springs a leak in the midst of the vast ocean. If the people aboard cannot grasp a piece of wood, an object, a float, a plank, a corpse, or something similar as a support, they will certainly drown and be unable to reach the other shore. If those aboard the boat can grasp a piece of wood, an object, a float, a plank, a corpse, or something similar as a support, you should know that they will never drown. They will remain safe upon the ocean, reach the other shore unharmed, and enjoy peace and happiness.

Good men and others who abide in the bodhisattva vehicle are likewise. Some may have developed a small measure of reverence, faith, and delight in the Great Vehicle, yet they do not accept the profound prajnaparamita as their support. You should know that such people will regress along the way and be unable to attain the knowledge of all-knowing wisdom; that is, they will fall to the level of a sravaka or pratyekabuddha.

Those who, with regard to the Great Vehicle, possess faith, receptivity, delight, aspiration, diligence, resolute understanding, heedfulness, a supreme joyful intention, relinquishment, reverence, joy, rejoicing, and purity of mind; who do not abandon their perfect resolve for unsurpassed, complete enlightenment; and who can accept the profound prajnaparamita as their support—you should know that these people will never regress along the way to the level of a sravaka or pratyekabuddha.

They will certainly attain unsurpassed, complete enlightenment and bring benefit, peace, and happiness to all beings throughout the future.

Subhuti! Suppose a man or woman takes an unfired clay pot to a river, stream, well, pond, or ravine to draw water. You should know that this pot will soon disintegrate. Why? Because it has not been fired and cannot withstand holding water, it will eventually return to earth.

Likewise, Subhuti! Some good men and others who abide in the bodhisattva vehicle possess, with regard to the Great Vehicle, faith, receptivity, delight, aspiration, diligence, resolute understanding, heedfulness, a supreme joyful intention, relinquishment, reverence, joy, rejoicing, and purity of mind, and do not abandon their perfect resolve for unsurpassed, complete enlightenment, yet they do not embrace the skillful means of the profound prajnaparamita. You should know that such people will regress along the way and be unable to attain the knowledge of all-knowing wisdom; that is, they will fall to the ground of a sravaka or pratyekabuddha.

Subhuti! Suppose a man or woman takes a well-fired pot to a river, stream, well, pond, or ravine to draw water. You should know that this pot will not disintegrate. Why? Because it has been thoroughly fired and is strong enough to hold water securely.

Likewise, Subhuti! Some good men and others who abide in the bodhisattva vehicle possess faith and receptivity with regard to the Great Vehicle, and so forth, up to not abandoning their perfect resolve for unsurpassed, complete enlightenment, and they can embrace the skillful means of the profound prajnaparamita. You should know that these people will never regress along the way to the ground of a sravaka or pratyekabuddha. They will certainly attain unsurpassed, complete enlightenment and bring benefit, peace, and happiness to all beings throughout the future.

Subhuti! It is like an unwise and unskillful merchant who, before securely repairing his boat on shore, hastily pulls it into the water and sets out. You should know that this boat will break apart and sink along the way, and the people, the boat, and the goods will be scattered everywhere. Because this merchant lacks wisdom and skill, he will perish and lose his life together with his precious goods.

Likewise, Subhuti! Some good men and others who abide in the bodhisattva vehicle possess faith and receptivity with regard to the Great Vehicle, and so forth, up to not abandoning their perfect resolve for unsurpassed, complete enlightenment, yet they do not embrace the skillful means of the profound prajnaparamita. You should know that such people will regress along the way and be unable to attain the knowledge of all-knowing wisdom; that is, they will fall to the ground of a sravaka or pratyekabuddha.

Subhuti! It is like a wise and skillful merchant who, before setting out to sea, first repairs his boat securely. Only then does he pull it into the water, ascertain that it has no leaks, load his goods and possessions aboard, and set out. You should know that this boat will certainly neither break apart nor sink, and both the people and the goods will safely reach their destination.

Likewise, Subhuti! Good men and others who abide in the bodhisattva vehicle possess faith and receptivity with regard to the Great Vehicle, and so forth, up to not abandoning their perfect resolve for unsurpassed, complete enlightenment, and they can embrace the skillful means of the profound prajnaparamita. You should know that these people will never regress along the way to the ground of a sravaka or pratyekabuddha.

They will certainly attain unsurpassed, complete enlightenment and bring benefit and happiness to all sentient beings throughout all future time. Why? If good men and others who abide in the bodhisattva vehicle possess faith and receptivity with regard to the Great Vehicle, and so forth, up to not abandoning their perfect resolve for unsurpassed, complete enlightenment, and can embrace the skillful means of the profound prajnaparamita, then throughout that time they will not fall to the ground of a sravaka or pratyekabuddha.

They will certainly attain unsurpassed, complete enlightenment and always benefit all sentient beings.

Subhuti! Suppose there is a person one hundred and twenty years old, aged and feeble, who also suffers from many illnesses, such as disorders of wind, heat, or phlegm, or all three combined. What do you think? Could this aged and sick person rise unaided from a bed or seat?

The Venerable Subhuti said to the Buddha:

“World-Honored One, no.”

The Buddha said:

“Subhuti! Even if this person were helped to stand, he would have no strength to walk one league, two leagues, or three leagues. Why? Because he is exceedingly old and ill.”

So too, Subhuti! There are good men and others who abide in the bodhisattva vehicle and who, supposing they have faith in and acceptance of the Great Vehicle, and so forth in full, even possess the perfect resolve never to relinquish unsurpassed, complete enlightenment—if they do not embrace the skillful means of profound prajnaparamita, you should know that such persons will not attain unsurpassed, complete enlightenment, but will regress to the stage of a shravaka or pratyekabuddha. Why? Because, having departed far from the Dharma of the skillful means of prajnaparamita, this must necessarily be so.

Subhuti! Suppose there were a man one hundred and twenty years old, aged and feeble, who also suffered from many illnesses, such as disorders of wind, heat, or phlegm, or a combination of all three. This old and sick man wished to rise from his bed or seat and go elsewhere, but was unable to stand. Two strong men, each supporting him beneath one arm, gradually helped him to his feet and said to him, “Do not worry about any difficulty. Wherever you wish to go, go as you please. We shall never abandon you and will certainly bring you safely there without harm.”

So too, Subhuti! There are good men and others who abide in the bodhisattva vehicle and who, if they have faith in and acceptance of the Great Vehicle, and so forth in full, even possess the perfect resolve never to relinquish unsurpassed, complete enlightenment, and are able to embrace the skillful means of profound prajnaparamita. You should know that such persons will never regress midway and fall to the stage of a shravaka or pratyekabuddha. They will certainly attain unsurpassed, complete enlightenment, turn the wondrous Dharma wheel, and liberate sentient beings.

XV. CHAPTER: PRAISE BY THE DEVAS

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! How should great bodhisattvas newly training in the Great Vehicle abide in profound prajnaparamita? How should they train in profound prajnaparamita?”

The Buddha said:

“Subhuti! Great bodhisattvas newly training in the Great Vehicle who wish to abide in profound prajnaparamita should first draw near to, serve, and make offerings to genuine spiritual friends. Whoever can expound profound prajnaparamita and transmit it to bodhisattvas should be known as a genuine spiritual friend.

That is, such a person can expound profound prajnaparamita, admonish and instruct great bodhisattvas newly training in the Great Vehicle, and say: ‘Good man, come! You should diligently cultivate the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna. When diligently cultivating them, take non-attainment as your skillful means, dedicate them impartially to all sentient beings, and together with them transfer the merit toward unsurpassed, complete enlightenment.

When making this dedication, do not apprehend unsurpassed, complete enlightenment through form; do not apprehend unsurpassed, complete enlightenment through feeling, perception, formations, or consciousness. Why? Good man!

Because where there is no grasping, there is attainment of the knowledge of all-knowing wisdom. Good man! Do not become attached to the stages of shravakas or pratyekabuddhas.’

“In this way, Subhuti, genuine spiritual friends admonish and instruct great bodhisattvas newly training in the Great Vehicle, enabling them gradually to enter profound prajnaparamita.”

Then Subhuti addressed the Buddha:

“Blessed One! Great bodhisattvas undertake difficult deeds. Relying upon the characteristics of the paramitas of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna, they advance toward unsurpassed, complete enlightenment. They do not desire to attain freedom for themselves alone by choosing cessation. Observing the grievous suffering in the realm of sentient beings, they aspire to realize unsurpassed, complete enlightenment. Because they wish, through skillful means, to rescue sentient beings until the end of the future, they do not fear revolving through the paths of birth and death.”

The Buddha said:

“Subhuti! So it is! So it is! Great bodhisattvas are able to undertake difficult deeds. That is, to bring benefit and happiness to all worlds, they advance toward unsurpassed, complete enlightenment; out of compassion for the sentient beings of the worlds, they advance toward unsurpassed, complete enlightenment and make this vow: ‘To rescue all worlds, to be a dwelling for all worlds, to be a refuge and reliance for all worlds, to show all worlds the ultimate path, to be an island for all worlds, to be a light for all worlds, to be a guide for all worlds, and to be a destination for all worlds, I shall arouse the resolve and diligently advance toward unsurpassed, complete enlightenment.’

“How does a great bodhisattva make this vow: ‘To rescue all worlds, I shall arouse the resolve and diligently advance toward unsurpassed, complete enlightenment’?

“Subhuti! A great bodhisattva sees all worlds wandering through the paths of birth and death, undergoing immeasurable suffering and unable to escape. In order to bring this suffering to an end, the bodhisattva arouses the resolve and diligently advances toward unsurpassed, complete enlightenment. This is how a great bodhisattva makes the vow: ‘To rescue all worlds, I shall arouse the resolve and diligently advance toward unsurpassed, complete enlightenment.’

“How does a great bodhisattva arouse the resolve and diligently advance toward unsurpassed, complete enlightenment in order to be a dwelling for all worlds?

“Subhuti! A great bodhisattva, wishing to teach the worlds that all dharmas are uncombined, arouses the resolve and diligently advances toward unsurpassed, complete enlightenment. This is how a great bodhisattva arouses the resolve and diligently advances toward unsurpassed, complete enlightenment in order to be a dwelling for all worlds.”

The Venerable Subhuti asked:

“Blessed One! How are all dharmas uncombined?”

The Buddha said:

“Subhuti! Forms are uncombined; that is, forms do not belong to one another. If forms do not belong to one another, then forms neither arise nor cease. If forms neither arise nor cease, then forms are uncombined. Feeling, perception, formations, and consciousness are likewise. Great bodhisattvas, wishing to teach the worlds that all dharmas bear the characteristic of being uncombined, arouse the resolve and diligently advance toward unsurpassed, complete enlightenment.

“How does a great bodhisattva arouse the resolve and diligently advance toward unsurpassed, complete enlightenment in order to be a refuge and reliance for all worlds?

“Subhuti! A great bodhisattva, wishing to rescue sentient beings so that they may swiftly be liberated from the oppressive sufferings of the world, such as birth, aging, sickness, death, sorrow, lamentation, grief, anguish, and so forth, and enter the realm of nirvana without remainder, arouses the resolve and diligently advances toward unsurpassed, complete enlightenment. This is how a great bodhisattva arouses the resolve and diligently advances toward unsurpassed, complete enlightenment in order to be a refuge and reliance.

“How does a great bodhisattva arouse the resolve and diligently advance toward unsurpassed, complete enlightenment in order to show the worlds the ultimate path?

“Subhuti! A great bodhisattva wishes to teach the worlds a Dharma such as this, namely: The other shore of form is not form; the form of the other shore is likewise. The other shore of feeling, perception, formations, and consciousness is not feeling, perception, formations, or consciousness; likewise, the feeling, perception, formations, and consciousness of the other shore are also so. As with the other shore of form, feeling, perception, formations, and consciousness, so it is with all dharmas.”

The Venerable Subhuti asked:

“Blessed One! If the other shore is such with regard to all dharmas—form, feeling, perception, formations, and consciousness—and all dharmas are likewise, does this mean that great bodhisattvas have already realized perfect enlightenment with respect to all dharmas? Why? Because within them there is absolutely no discrimination.”

The Buddha said:

– Subhuti! Thus it is! Thus it is! Since there is no discrimination on the other shore, the great bodhisattvas have attained perfect awakening with regard to all dharmas.

Subhuti, you should know! The great bodhisattvas do what is exceedingly difficult. Although they are able to contemplate all dharmas in this way, they neither attain realization nor become submerged in them. A bodhisattva thinks: Having directly realized perfect awakening with regard to this Dharma, I shall attain unsurpassed, complete, perfect enlightenment and expound and reveal it to the worlds. Thus, in order to show the worlds the path to the ultimate end, a great bodhisattva arouses the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment.

How does a great bodhisattva, wishing to become an island for the worlds, arouse the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment?

Subhuti! Just as in seas, rivers, and lakes, whether large or small, a raised area of habitable land surrounded and separated by water is called an island.

Therefore, Subhuti! Form through consciousness have their former and latter limits completely severed. Because they are thus utterly severed, all dharmas are severed. When the former and latter limits of all these dharmas have been severed, there is the subtle and wondrous quiescence of nirvana, which is also the undeluded nature of reality as it truly is.

Subhuti! Any great bodhisattva who seeks to realize unsurpassed, complete, perfect enlightenment and wishes to teach such Dharma to sentient beings, causing them swiftly to enter nirvana, arouses the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment in order to become an island for the worlds.

How does a great bodhisattva, wishing to become a light for the worlds, arouse the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment?

Subhuti! A great bodhisattva arouses the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment in order to break through the shell of ignorance that has long enshrouded sentient beings in dense darkness; to cure the blindness of sentient beings who cannot see and restore their sight; and to become a bright lamp of wisdom for all benighted sentient beings. Thus does a great bodhisattva, wishing to become a light for the worlds, arouse the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment.

How does a great bodhisattva, wishing to become a guide for the worlds, arouse the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment?

Subhuti! A great bodhisattva arouses the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment because the bodhisattva wishes to expound and reveal to the worlds that the intrinsic nature of forms is originally neither born nor extinguished; wishes to expound and reveal to the worlds that the intrinsic nature of feeling, perception, formations, and consciousness is neither born nor extinguished; wishes to expound and reveal to the worlds that the intrinsic nature of the dharmas of ordinary beings is neither born nor extinguished; wishes to expound and reveal to the worlds that the intrinsic nature of the dharmas of shravakas, pratyekabuddhas, bodhisattvas, and Buddhas is neither born nor extinguished;

and wishes to expound and reveal to the worlds that the intrinsic nature of all dharmas is neither born nor extinguished.

Thus does a great bodhisattva, wishing to become a guide for the worlds, arouse the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment.

How does a great bodhisattva, wishing to become a destination for the worlds, arouse the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment?

Subhuti! A great bodhisattva wishes to expound and reveal to the worlds that form has empty space as its destination; that feeling, perception, formations, and consciousness likewise have empty space as their destination; and that all dharmas have empty space as their destination. The bodhisattva wishes to expound and reveal to the worlds that form has no destination and is equal to empty space; that feeling, perception, formations, and consciousness have no destination and are equal to empty space; and that all dharmas have no destination and are equal to empty space…

Just as vast empty space neither comes nor goes, neither acts nor abides, has no place in which it is established, and is neither born nor extinguished, so too are all dharmas: they are all like empty space. Because there is no discrimination, there is nothing to be discriminated. Why? Because forms are empty, they neither come nor go. Because feeling, perception, formations, and consciousness are empty, they too neither come nor go.

Why? Because all dharmas have emptiness, signlessness, and wishlessness as their destination; with regard to that destination, those dharmas cannot go beyond it.

All dharmas have the unconditioned and the uncreated as their destination; with regard to that destination, those dharmas cannot go beyond it.

All dharmas have non-arising and non-origination as their destination; with regard to that destination, those dharmas cannot go beyond it.

All dharmas have the absence of intrinsic nature as their destination; with regard to that destination, those dharmas cannot go beyond it.

All dharmas have being like a dream as their destination; with regard to that destination, those dharmas cannot go beyond it.

All dharmas have selflessness as their destination; with regard to that destination, those dharmas cannot go beyond it.

All dharmas have boundlessness as their destination; with regard to that destination, those dharmas cannot go beyond it.

All dharmas have the quiescence of nirvana—without grasping, without relinquishing, without coming, without going, and utterly quiescent—as their destination; with regard to that destination, those dharmas cannot go beyond it.

The great bodhisattvas, wishing to teach such Dharma to the worlds, arouse the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment. Thus does a great bodhisattva, wishing to become a destination for the worlds, arouse the resolve to strive diligently toward unsurpassed, complete, perfect enlightenment.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Who is able to give rise to faith and understanding in the profound prajnaparamita?

The Buddha said:

– Subhuti! Great bodhisattvas who have long cultivated the practices of great bodhisattvas, who have previously made offerings to immeasurable Buddhas, who have made vast vows in the presence of those Buddhas, whose planted roots of virtue have all matured, and who are protected and compassionately regarded by immeasurable spiritual friends—these very great bodhisattvas are able to give rise to faith and understanding in the profound prajnaparamita.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If a great bodhisattva is able to give rise to faith and understanding in this profound prajnaparamita, what does that great bodhisattva take as intrinsic nature?

The Buddha said:

– Subhuti! That great bodhisattva takes discipline and detachment as intrinsic nature.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Where will that great bodhisattva arrive?

The Buddha replied:

– That great bodhisattva will attain the knowledge of all-knowledge.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If a great bodhisattva attains the knowledge of all-knowledge, the bodhisattva will be able to know the destination and expound it, and will also provide sentient beings with a refuge.

The Buddha said:

– Subhuti! Thus it is! Thus it is! It is exactly as you have said. If a great bodhisattva attains the knowledge of all-knowledge, the bodhisattva will be able to know the destination and expound it, and will also provide sentient beings with a refuge.

The Venerable Subhuti addressed the Buddha:

– Blessed One! This great bodhisattva is able to do what is difficult to do—that is, to don the helmet and put on the firm armor, thinking: I shall liberate immeasurable, countless, and boundless sentient beings and cause them to enter nirvana, yet no sentient being can be apprehended.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Subhuti! The great bodhisattva has donned a firm helmet and armor that do not belong to form and are not for the sake of form; that do not belong to feeling, perception, formations, or consciousness and are not for the sake of feeling, perception, formations, or consciousness. They do not belong to the stage of the shravaka or pratyekabuddha and are not for the sake of the stage of the shravaka or pratyekabuddha. They do not belong to the bodhisattva stage and are not for the sake of the bodhisattva stage. They do not belong to the Buddha stage and are not for the sake of the Buddha stage. Why? Because all dharmas belong nowhere and are for the sake of nothing. Great bodhisattvas who practice the profound prajnaparamita all don such firm helmets and armor.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If a great bodhisattva dons a firm helmet and armor and practices the profound prajnaparamita, then he is unattached to three stations. What are these three? First, the stage of the shravaka; second, the stage of the pratyekabuddha; and third, the stage of the Tathagata.

The Buddha said:

– Subhuti! With what meaning in view do you speak thus?

Subhuti addressed the Buddha:

– Blessed One! In the profound prajnaparamita there is no abiding or attainment, no one who cultivates, no dharma to be cultivated, no time of cultivation, no place of cultivation, nor is cultivation accomplished by means of it. Why? Because within the profound meaning of prajnaparamita, not even the slightest truly existent dharma can be found that could be called capable of cultivation…

Blessed One! To cultivate space is to cultivate prajnaparamita. To cultivate all dharmas is to cultivate prajnaparamita. To cultivate nonattachment is to cultivate prajnaparamita. To cultivate nonpossession is to cultivate prajnaparamita. To cultivate nonappropriation is to cultivate prajnaparamita. To cultivate the relinquishment of dharmas is to cultivate prajnaparamita.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Subhuti! One should rely upon this supreme, profound prajnaparamita to discern, through their conduct, abiding, and contemplation, a nonretrogressing great bodhisattva. If a great bodhisattva, though practicing this profound prajnaparamita, has no attachment to such profound prajnaparamita, you should know that this is a nonretrogressing great bodhisattva.

Subhuti! Nonretrogressing great bodhisattvas do not cling to the words of others or take the teachings of others as the essential truth; they do not act merely through faith in others. When they hear this prajnaparamita taught, their minds are neither startled, frightened, terrified, overwhelmed, doubtful, nor confused.

They delight in hearing the profound prajnaparamita and wholeheartedly accept it with faith, transcribe it, preserve it, read and recite it, contemplate it according to reason, and teach it to others without ever becoming weary. You should know that these nonretrogressing great bodhisattvas have heard the profound meaning of prajnaparamita extensively in former lives. Why?

Because when these nonretrogressing great bodhisattvas hear the profound prajnaparamita taught, their minds are neither startled, frightened, nor terrified, and they teach it to others without ever becoming weary.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If great bodhisattvas hear this profound prajnaparamita taught and their minds are neither startled, frightened, nor terrified, and so forth, up to their teaching it extensively to others without ever becoming weary, how do those great bodhisattvas cultivate the profound prajnaparamita?

The Buddha said:

– Subhuti! Those great bodhisattvas continuously conform to, proceed toward, and enter the knowledge of all aspects. They should practice the profound prajnaparamita in this way.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How do those great bodhisattvas continuously conform to, proceed toward, and enter the knowledge of all aspects while practicing the profound prajnaparamita?

The Buddha said:

– Subhuti! If great bodhisattvas continuously conform to, proceed toward, and enter space while practicing the profound prajnaparamita, then those great bodhisattvas continuously conform to, proceed toward, and enter the knowledge of all aspects while practicing the profound prajnaparamita. Why? Because the knowledge of all aspects is immeasurable and boundless. That which is immeasurable and boundless is not form, nor is it feeling, perception, formations, or consciousness. It is without attainment, direct realization, realization, fruit of the path, knowledge, consciousness, arising, cessation, formation, destruction, beginning, ending, cultivation, or fabrication. It comes from nowhere and goes nowhere. It has neither direction nor realm, nor any abiding place. Only thus can it be immeasurable and boundless.

Subhuti, you should know! Because space is immeasurable and boundless, the knowledge of all aspects is also immeasurable and boundless. Because the knowledge of all aspects is immeasurable and boundless, it cannot be realized.

It cannot be realized by form, nor can it be realized by feeling, perception, formations, or consciousness. It cannot be realized by the perfection of generosity, nor can it be realized by the perfections of moral discipline, patience, diligence, meditative concentration, or prajnaparamita. Why?

Because form itself is the knowledge of all aspects; feeling, perception, formations, and consciousness themselves are the knowledge of all aspects. The perfection of generosity itself is the knowledge of all aspects; the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita themselves are the knowledge of all aspects.

At that time, Shakra, Lord of the Devas, leading the hosts of devas of the Desire Realm, and the Great Brahma, Lord of the Devas, leading the hosts of devas of the Form Realm, came together to where the Buddha was. They bowed at his feet, circumambulated him three times to the right, and then stood to one side. With palms joined reverently, they addressed the Buddha in unison:

– Blessed One! This prajnaparamita is exceedingly profound, difficult to see, and difficult to fathom.

The Buddha said to the devas:

– So it is! So it is! It is exactly as you have said. Devas, you should know! When I first attained unsurpassed, perfect enlightenment, I contemplated this meaning. I sat silently in reflection, not wishing to teach the Dharma, and thought: “The profound and wondrous Dharma I have realized cannot readily be accepted and believed by the worlds.”

Devas, you should know! The Dharma I realized is precisely prajnaparamita. This Dharma is exceedingly profound and wondrous: there is neither one who realizes nor that which is realized, neither a place of realization nor a time of realization.

Devas, you should know! Because space is profound, this Dharma is profound. Because the self is profound, this Dharma is profound. Because all dharmas neither come nor go, this Dharma is profound. Because all dharmas are immeasurable and boundless, this Dharma is profound. Because all dharmas neither arise nor cease, this Dharma is profound. Because all dharmas are neither defiled nor purified, this Dharma is profound.

At that time, the devas addressed the Buddha:

– Blessed One! How wondrous! Well-Gone One! How rare! The Dharma taught by the Buddha is exceedingly profound and wondrous, difficult for all the worlds to believe and understand. Why? Because the Dharma taught by the Buddha neither appropriates nor rejects anything. Sentient beings, for the most part, either appropriate or reject; therefore, the worlds are unable to believe and understand the Buddha’s teaching.

The Buddha said to the devas:

– Devas, you should know! So it is! So it is! It is exactly as you have said.

XVI. CHAPTER ON SUCHNESS

01

Then the Venerable Subhuti addressed the Buddha:

– Blessed One! The Dharma taught by the Buddha is exceedingly profound and wondrous. It accords with all dharmas and is free from obstruction. The Dharma taught by the Buddha bears no characteristic of obstruction; it is equal to empty space and leaves no trace whatsoever. The Dharma taught by the Buddha bears no characteristic of opposition and no characteristic of duality. The Dharma taught by the Buddha bears no characteristic of equality, because it has no adversary. The Dharma taught by the Buddha leaves no trace whatsoever, because it neither arises nor ceases. The Dharma taught by the Buddha is entirely free from arising and cessation, because all arising and cessation are unobtainable. The Dharma taught by the Buddha is entirely without any path, because all paths are unobtainable. The Dharma taught by the Buddha is entirely free from conceptual proliferation, because discriminative speech is unobtainable.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say.

At that time, the devas of the Desire Realm and the Form Realm addressed the Buddha:

– Blessed One! Venerable Subhuti is truly a son of the Buddha, born from the Tathagata. Why is this? Because all the dharmas expounded by Venerable Subhuti accord with emptiness.

The Venerable Subhuti said to the devas of the Desire Realm and the Form Realm:

– You say that I am truly a son of the Buddha, born from the Tathagata. In what sense was Subhuti born from the Tathagata? It means that he was born in accordance with the Tathagata’s suchness, within which the arising of all dharmas is unobtainable. Why is this? Because the Tathagata’s suchness neither comes nor goes, and its intrinsic nature is unborn. Subhuti’s suchness likewise neither comes nor goes, and its intrinsic nature is unborn; therefore, it is said that Subhuti was born from the Tathagata.

The Tathagata’s suchness is precisely the suchness of all dharmas, and the suchness of all dharmas is precisely the Tathagata’s suchness. Such suchness has neither a nature of suchness nor a nature of non-suchness. Subhuti’s suchness is also like this; therefore, it is said that Subhuti was born from the Tathagata.

The Tathagata’s suchness has permanence as its characteristic. Subhuti’s suchness is also like this; therefore, it is said that Subhuti was born from the Tathagata.

The Tathagata’s suchness neither changes nor discriminates and pervades all dharmas. Subhuti’s suchness is also like this; therefore, it is said that Subhuti was born from the Tathagata.

The Tathagata’s suchness is unobstructed, and the suchness of all dharmas is also unobstructed. Whether it is the Tathagata’s suchness or the suchness of all dharmas, they are one and the same suchness, neither two nor different, neither created nor produced. Such suchness is always characterized by suchness; there is never a time when it is not characterized by suchness. Thus, it is neither two nor different. Subhuti’s suchness is also like this; therefore, it is said that Subhuti was born from the Tathagata.

The Tathagata’s suchness neither recollects nor discriminates with regard to any dharma. Subhuti’s suchness is also like this; therefore, it is said that Subhuti was born from the Tathagata.

The Tathagata’s suchness is neither separate nor different and cannot be apprehended. Subhuti’s suchness is also like this; therefore, it is said that Subhuti was born from the Tathagata.

The Tathagata’s suchness is not apart from the suchness of all dharmas, and the suchness of all dharmas is not apart from the Tathagata’s suchness. Such suchness is always characterized by suchness; there is never a time when it is not characterized by suchness. Subhuti’s suchness is also like this; therefore, it is said that Subhuti was born from the Tathagata.

Although it is said that he was born in accordance with it, there is in fact no birth in accordance with it, because Subhuti’s suchness is not different from the Buddha.

The Tathagata’s suchness has no past, future, or present. The suchness of all dharmas likewise has no past, future, or present. Subhuti’s suchness is also like this; therefore, it is said that Subhuti was born from the Tathagata.

Subhuti’s suchness accords with the Tathagata’s suchness. The Tathagata’s suchness accords with the suchness of the past, and the suchness of the past accords with the Tathagata’s suchness. The Tathagata’s suchness accords with the suchness of the future, and the suchness of the future accords with the Tathagata’s suchness.

The Tathagata’s suchness accords with the suchness of the present, and the suchness of the present accords with the Tathagata’s suchness. The Tathagata’s suchness accords with the suchness of the three times, and the suchness of the three times accords with the Tathagata’s suchness. The suchness of the three times and the Tathagata’s suchness are neither two nor different.

The suchness of all dharmas and Subhuti’s suchness are likewise neither two nor different; therefore, it is said that Subhuti was born from the Tathagata.

The suchness of all the practices of great bodhisattvas is precisely the suchness of the Buddhas’ attainment of unsurpassed, perfect awakening. Through suchness, great bodhisattvas attain unsurpassed, perfect awakening and are therefore called Tathagatas, Worthy Ones, Perfectly Awakened Ones. Because I have given rise to profound faith and understanding regarding the suchness of these dharmas, it is said that Subhuti was born from the Tathagata.

As this characteristic of suchness was being expounded, the trichiliocosm shook in six ways, just as it had when the Buddha attained unsurpassed, perfect awakening, without any difference. Therefore, it is said that Subhuti was born from the Tathagata.

Yet, devas, you should know this! I, Subhuti, was not born from the Tathagata through form, nor was I born from the Tathagata through feeling, perception, formations, or consciousness. I was not born from the Tathagata through the fruit of stream-entry, nor through the fruits of once-returning, non-returning, or arhatship. I was not born from the Tathagata through the awakening of a pratyekabuddha. I was not born from the Tathagata through the Buddhas’ attainment of unsurpassed, perfect awakening. I was born from the Tathagata solely through suchness.

Devas, you should know this! I, Subhuti, was not born from form, nor was I born from feeling, perception, formations, or consciousness. I was not born from the fruit of stream-entry, nor from the fruits of once-returning, non-returning, or arhatship. I was not born from the awakening of a pratyekabuddha. I was not born from the Buddhas’ attainment of unsurpassed, perfect awakening. I was born solely from suchness; therefore, I, Subhuti, was born from the Tathagata.

At that time, Sariputra addressed the Buddha:

– Blessed One! This suchness is truly profound and wondrous.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say. This suchness is truly profound and wondrous.

While this characteristic of suchness was being expounded, three hundred bhiksus exhausted the outflows, attained liberation of mind, and realized the fruit of arhatship. Five hundred bhiksus, freed from dust and defilement, attained the pure Dharma-eye with regard to all dharmas. Five thousand devas, whose karma from previous lives had matured, simultaneously attained acceptance of the non-arising of dharmas. Sixty bodhisattvas became free of all outflows and attained liberation of mind.

The Buddha said:

– Sariputra! Among this great assembly are sixty bodhisattvas who drew near to and made offerings to five hundred Buddhas in the past. Although they practiced generosity, pure morality, patient endurance, diligence, and meditative concentration, they did not comprehend the skillful means of profound prajnaparamita. They formed different conceptions and cultivated different practices, and therefore did not enter the bodhisattva’s certainty of rightness. Consequently, although in the present they have heard this great Dharma, through the power of causes from previous lives they have become free of all outflows and attained liberation of mind.

Therefore, Sariputra, although great bodhisattvas possess the bodhisattva paths of emptiness, signlessness, and wishlessness, if they do not comprehend the skillful means of profound prajnaparamita, they immediately realize the ultimate reality and fall to the stage of a sravaka or pratyekabuddha.

Shariputra! Suppose there were a bird whose body was as large as one hundred yojanas, or two hundred, up to five hundred yojanas, but whose wing feathers had not yet fully grown or had become damaged and fallen out. This bird fell from the Heaven of the Thirty-Three toward Jambudvipa and, midway, suddenly thought: “Now I shall return to the Heaven of the Thirty-Three.” What do you think? Could this bird fly back to the Heaven of the Thirty-Three?

Shariputra said to the Buddha:

– World-Honored One! No.

The Buddha said:

– Shariputra! While midway, this bird wishes to reach Jambudvipa without its body being injured or undergoing suffering. What do you think? Could that bird fulfill its wish?

Shariputra said to the Buddha:

– World-Honored One! No. When that bird reaches Jambudvipa, its body will certainly be injured and suffer pain, leading either to death or near death. Why? Because this bird has an enormous body and is falling from a great height while its wing feathers have not yet grown or have become damaged and fallen out.

The Buddha said:

– Shariputra! So it is! So it is! It is exactly as you say. Good men and others who abide in the bodhisattva vehicle are likewise. Although they have aroused the aspiration for unsurpassed, complete, perfect enlightenment and, throughout kalpas as numerous as the sands of the Ganges, have cultivated generosity, pure morality, patient acceptance, diligence, meditation, and also the liberating Dharma gateways of emptiness, signlessness, and wishlessness, if they do not comprehend the skillful means of profound prajnaparamita and realize ultimate reality, they immediately fall to the stage of a shravaka or pratyekabuddha.

Shariputra! Although these good men who abide in the bodhisattva vehicle recollect the skandha of morality, the skandha of concentration, the skandha of wisdom, the skandha of liberation, and the skandha of the knowledge and vision of liberation possessed by the Buddha Bhagavats of the three times, their minds cling to characteristics, and they neither see nor know the true merits of these five skandhas of the Buddhas.

Merely hearing the word “emptiness,” they grasp and cling to its characteristics and dedicate the merit toward unsurpassed, complete, perfect enlightenment; thus they immediately fall to the stage of a shravaka or pratyekabuddha. Why? Shariputra!

Because those bodhisattvas do not comprehend the skillful means of profound prajnaparamita, even though they dedicate the countless roots of virtue they have cultivated toward the path and fruit of enlightenment, those roots are still not powerful enough.

At that time, Shariputra said to the Buddha:

– World-Honored One! As I understand the meaning of the Buddha’s teaching, if good men and others who abide in the bodhisattva vehicle depart from the skillful means of prajnaparamita, then even though they may be endowed with immeasurable provisions of merit, they may or may not attain enlightenment. Therefore, great bodhisattvas who wish to attain unsurpassed, complete, perfect enlightenment must certainly never depart from the skillful means of prajnaparamita.

The Buddha said:

– Shariputra! So it is! So it is! It is exactly as you say.

Fascicle 548

THE END