大般若波羅蜜多經

02

Subhuti, you should know! Just as there are few places on the earth where gold, silver, and precious jewels are produced, while there are many places where saline soil that sustains various things is produced, so too among sentient beings, few study prajnaparamita, while many study the teachings of the stages of the shravakas and pratyekabuddhas.

Subhuti, you should know! Just as among human beings, only a few can become wheel-turning kings, while most become lesser kings, so too among sentient beings, only a few can cultivate the path to the wisdom of all-knowing wisdom, while most cultivate the paths of the shravakas and pratyekabuddhas.

Subhuti, you should know! Just as among the earth-dwelling devas of the Desire Realm, only a few can create the karma of becoming Shakra, Lord of the Devas, while most create the karma of becoming other devas, so too among sentient beings, only a few seek unsurpassed, complete, perfect enlightenment, while most seek the fruits of the shravaka and pratyekabuddha vehicles.

Subhuti, you should know! Just as in the first dhyana of the Form Realm, only a few can cultivate the karma of becoming a Great Brahma King, while most cultivate the karma of joining the assemblies of the Brahma devas, so too among sentient beings, only a few attain irreversibility from unsurpassed, complete, perfect enlightenment, while most still fall back from unsurpassed, complete, perfect enlightenment.

Therefore, Subhuti, among sentient beings, only a few can arouse the mind of great enlightenment; among them, even fewer can cultivate the practices of a great bodhisattva; among those, even fewer can train in prajnaparamita; among those, even fewer can attain the skillful means of prajnaparamita; and among those, exceedingly few can attain irreversibility from unsurpassed, complete, perfect enlightenment.

Therefore, Subhuti, if great bodhisattvas wish to enter the ranks of those exceedingly few sentient beings, they should diligently cultivate and study the skillful means of profound prajnaparamita, so that they may attain irreversibility from unsurpassed, complete, perfect enlightenment and swiftly realize unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti, if great bodhisattvas cultivate and study the skillful means of profound prajnaparamita in this way, they do not give rise to minds associated with weakness; they do not give rise to minds associated with doubt; they do not give rise to minds associated with greed; they do not give rise to minds associated with transgression of the precepts; they do not give rise to minds associated with anger; they do not give rise to minds associated with indolence; they do not give rise to minds associated with distraction; and they do not give rise to minds associated with erroneous understanding.

Furthermore, Subhuti, if great bodhisattvas cultivate and study the skillful means of profound prajnaparamita in this way, they can encompass all paramitas, gather together all paramitas, and guide all paramitas. Why? Because profound prajnaparamita contains all paramitas within it.

Subhuti, you should know! Just as the false view of a self encompasses all sixty-two views, so too profound prajnaparamita contains all paramitas within it. If great bodhisattvas correctly cultivate and study the skillful means of profound prajnaparamita, they give rise to all paramitas and cause them gradually to increase.

Subhuti, you should know! Just as the life faculty sustains all the faculties, so too profound prajnaparamita constantly sustains all supreme wholesome dharmas. Why? Because if great bodhisattvas correctly cultivate and study profound prajnaparamita, they can universally sustain all wholesome dharmas.

Subhuti, you should know! Just as when the life faculty ceases, all the other faculties cease along with it, so too is it with profound prajnaparamita. If great bodhisattvas fall away from this profound prajnaparamita, they thereby fall away from all wholesome dharmas. If great bodhisattvas correctly cultivate and study profound prajnaparamita, they can universally eliminate all unwholesome dharmas.

Therefore, Subhuti, if great bodhisattvas wish to reach the ultimate other shore of all paramitas, they should diligently cultivate and study profound prajnaparamita.

Furthermore, Subhuti, if great bodhisattvas constantly and diligently cultivate and study profound prajnaparamita, they become foremost and supreme among sentient beings. Why? Because these great bodhisattvas constantly and diligently cultivate and study the unsurpassed Dharma of profound prajnaparamita.

Furthermore, Subhuti, what do you think? Are the sentient beings in this trichiliocosm numerous?

Subhuti addressed the Buddha:

– World-Honored One! The sentient beings in Jambudvipa alone are already innumerably many; how much more numerous, then, are the sentient beings throughout the trichiliocosm!

The Buddha said to Subhuti:

– So it is! So it is! It is just as you have said.

Subhuti, you should know! Suppose that all the sentient beings in the trichiliocosm were simultaneously to attain human bodies. Having attained human bodies, suppose they all simultaneously aroused the mind directed toward unsurpassed, complete, perfect enlightenment and cultivated the practices of great bodhisattvas.

Having perfected their cultivation, suppose they all simultaneously attained unsurpassed, complete, perfect enlightenment. Suppose also that a great bodhisattva, throughout his entire life, were constantly to offer the finest clothing, food and drink, dwellings, beds, medicines, and various necessities to these Tathagatas, Arhats, Completely and Perfectly Enlightened Ones, reverently making offerings to them, honoring, venerating, and praising them.

What do you think? Would the merit gained by this great bodhisattva through these causes and conditions be great?

Subhuti replied:

– It would be exceedingly great, World-Honored One! Exceedingly great, Sugata!

The Buddha said to Subhuti:

– If a great bodhisattva constantly cultivates and studies profound prajnaparamita in this way, then in the time it takes to snap one’s fingers, the merit attained would be immeasurably and incalculably greater than the former merit. Why? Because prajnaparamita is endowed with great benefit and can enable the assembly of great bodhisattvas swiftly to realize unsurpassed, complete, perfect enlightenment.

Therefore, Subhuti, if great bodhisattvas wish to realize unsurpassed, complete, perfect enlightenment; wish to become foremost among all sentient beings; wish universally to benefit all sentient beings; wish to become rescuers of those who have no rescuer, a refuge for those who have no refuge, a destination for those who have no destination, eyes for those who have no eyes, and light for those who have no light; wish to show the right path to those who have lost it; and wish to lead those who have not yet attained nirvana to attain nirvana—they should study profound prajnaparamita in this way.

Furthermore, Subhuti, if great bodhisattvas wish to go to the realm to which all Buddhas have gone; wish to occupy the honored seat occupied by the Buddhas, the Great Sages; wish to abide where the Buddhas abide; wish to roar the great lion’s roar of the Buddhas; wish to beat the unsurpassed Dharma drum of the Buddhas; wish to ring the unsurpassed Dharma bell of the Buddhas; wish to ascend the unsurpassed Dharma throne of the Buddhas; wish to blow the unsurpassed Dharma conch of the Buddhas; wish to expound the meaning of the unsurpassed Dharma of the Buddhas; wish to tear apart the net of doubt of all sentient beings; wish to enter the ambrosial Dharma realm of the Buddhas; wish to experience the subtle and wondrous Dharma bliss of the Buddhas;

wish to realize the perfectly pure qualities of the Buddhas; and wish, with a single sound, to teach the true Dharma to all sentient beings throughout the trichiliocosm, causing them all to gain great benefit—they must study profound prajnaparamita in this way.

Furthermore, Subhuti! If a great bodhisattva trains in profound prajnaparamita in this way, there is no supreme worldly or supramundane merit or benefit that such a bodhisattva will not attain. Why is this? Because profound prajnaparamita is the foundation upon which all seeds of wholesome roots and merit depend.

Subhuti, you should know! I have never seen any great bodhisattva who diligently cultivates profound prajnaparamita in this way and yet fails to attain the supreme merits and benefits of the worldly and supramundane realms.

At that time, Subhuti addressed the Buddha:

– Blessed One! Do great bodhisattvas who train in profound prajnaparamita in this way also attain the merits and wholesome roots of shravakas and pratyekabuddhas?

The Buddha said to Subhuti:

– These great bodhisattvas also realize all the merits and wholesome roots of shravakas and pratyekabuddhas, yet they neither abide in nor become attached to them. Having examined them with right view and supreme wisdom, they pass beyond the stages of shravakas and pratyekabuddhas and enter directly into the bodhisattva's certainty of rightness. Therefore, these great bodhisattvas acquire all merits and wholesome roots.

Furthermore, Subhuti! Great bodhisattvas should train in all the seeds of merit and wholesome roots of shravakas and pratyekabuddhas. Although they do not seek realization therein, they wish to comprehend them all correctly so that they may explain and teach them to those sentient beings.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva draws near to the wisdom of all-knowledge, swiftly realizes unsurpassed, complete, perfect enlightenment, and constantly brings benefit and happiness to all beings throughout the endless future.

Furthermore, Subhuti! When a great bodhisattva trains in this way, that bodhisattva becomes a truly pure field of merit for the entire world—for devas, humans, asuras, and others—surpasses the fields of merit of shravakas, pratyekabuddhas, shramanas, and brahmins in the world, and swiftly realizes the wisdom of all-knowledge.

Furthermore, Subhuti! When a great bodhisattva trains in this way, wherever that bodhisattva is born, that bodhisattva never relinquishes profound prajnaparamita, never becomes separated from profound prajnaparamita, and constantly practices profound prajnaparamita in this way.

Furthermore, Subhuti! If a great bodhisattva is able to practice profound prajnaparamita in this way, you should know that this bodhisattva has attained irreversibility from the wisdom of all-knowledge, correctly understands all dharmas, is far removed from the stages of shravakas, pratyekabuddhas, and others, and draws near to unsurpassed, complete, perfect enlightenment.

Furthermore, Subhuti! If, while practicing profound prajnaparamita, a great bodhisattva thinks: This is prajnaparamita; this is the time for cultivation; this is the place of cultivation; and I am the one who cultivates this profound prajnaparamita. Through profound prajnaparamita such as this, I cast aside the dharmas that should be cast aside, and the wisdom of all-knowledge should arise—then this great bodhisattva is not practicing prajnaparamita and cannot clearly understand prajnaparamita.

Why is this? Because profound prajnaparamita does not think: I am prajnaparamita; this is the time for cultivation; this is the place of cultivation; this is the practitioner; these are the dharmas from which prajnaparamita becomes free; these are the dharmas that prajnaparamita illuminates; and this is the unsurpassed, complete, perfect enlightenment realized by prajnaparamita. One who understands in this way practices prajnaparamita.

Furthermore, Subhuti! If, while practicing profound prajnaparamita, a great bodhisattva thinks: This is not prajnaparamita; this is not the time for cultivation; this is not the place of cultivation; this is not the practitioner; it is not through prajnaparamita that one becomes free from all dharmas from which one should become free; and it is not through prajnaparamita that unsurpassed, complete, perfect enlightenment is realized. Why is this? Because all dharmas abide in true suchness without differentiation.

Subhuti, you should know! If a great bodhisattva makes absolutely no discriminations regarding and forms no conceptions of any dharma, this is precisely the practice of prajnaparamita.

XXVI. CHAPTER ON ILLUSORY ANALOGIES

At that time, the deva Shakra thought: Any great bodhisattva who cultivates prajnaparamita surpasses all sentient beings, how much more so one who attains unsurpassed, complete, perfect enlightenment. If sentient beings who hear the name of the wisdom of all-knowledge and develop increasing faith and understanding thereby obtain wholesome benefit within the human realm and attain the most excellent life in the world, how much more so those who arouse the aspiration for unsurpassed, complete, perfect enlightenment or constantly listen to profound prajnaparamita.

If sentient beings constantly arouse the aspiration for unsurpassed, complete, perfect enlightenment and listen to the scriptures of profound prajnaparamita, other sentient beings should aspire to and delight in the merit they attain. The entire world—devas, humans, asuras, and others—can never equal them.

At that moment, the Blessed One knew the thought in the mind of the deva Shakra and said to him:

– So it is! So it is! It is just as you think.

Then the deva Shakra rejoiced with great delight, conjured wondrous celestial incense and flowers, and offered them to the Tathagata and the bodhisattvas. Having presented the flowers, he made this vow:

“May the merit and wholesome roots I have generated cause the aspirations of all good men and others of the bodhisattva vehicle who seek to reach unsurpassed, complete, perfect enlightenment to attain supreme merit and swiftly be fulfilled; may their quest for unsurpassed, complete, perfect enlightenment swiftly be fulfilled; may their quest for all dharmas corresponding to the wisdom of all-knowledge swiftly be fulfilled; may their quest for persons and dharmas that arise naturally swiftly be fulfilled; may their quest for the undefiled noble Dharma swiftly be fulfilled; and may all their wishes to hear the Dharma be fulfilled according to their desires. If anyone seeks the shravaka or pratyekabuddha vehicle, may that person's aspirations also swiftly be fulfilled.”

Having made this vow, he addressed the Buddha:

– Blessed One! Toward any good men and others of the bodhisattva vehicle who have aroused the aspiration for unsurpassed, complete, perfect enlightenment, I will never give rise to even a single contrary thought that would cause them to retreat from the mind of great enlightenment. I will never give rise to even a single contrary thought that would cause the assemblies of great bodhisattvas to become weary of and turn away from unsurpassed, complete, perfect enlightenment, thereby falling back to the stages of shravakas, pratyekabuddhas, and others. I will never give rise to even a single contrary thought that would cause the assemblies of great bodhisattvas to lose thoughts corresponding to Great Compassion. If a great bodhisattva wholeheartedly aspires to unsurpassed, complete, perfect enlightenment, I pray that the resolve of that person will become ever more diligent, so that unsurpassed, complete, perfect enlightenment may swiftly be realized. May those great bodhisattvas behold the many kinds of suffering in samsara and, wishing to bring benefit and happiness to the world—to devas, humans, asuras, and others—give rise to countless great and steadfast vows: Having crossed the great ocean of samsara myself, I must also diligently ferry across those who have not yet crossed. Having freed myself from the bonds of samsara, I must also diligently free those who have not yet been freed. Having attained security amid the many fears of samsara, I must also diligently bring security to those who have not yet attained security. Having fully realized nirvana myself, I must also diligently enable those who have not yet realized it to attain that same realization.

World-Honored One! If a sentient being wholeheartedly rejoices in the merit of a bodhisattva who has first aroused the aspiration, how much merit does that being acquire? If one wholeheartedly rejoices in the merit of a bodhisattva who aroused the aspiration long ago and has cultivated the supreme practices, how much merit does one acquire? If one wholeheartedly rejoices in the merit of a bodhisattva at the stage of non-retrogression, how much merit does one acquire? If one wholeheartedly rejoices in the merit of a bodhisattva bound to only one more birth, how much merit does one acquire?

At that time, the Buddha said to Śakra, Lord of the Devas:

“Kauśika! The weight of Mount Sumeru, king of mountains, may be known, but the measure of merit produced by this sentient being’s mind of rejoicing cannot be known.

“Kauśika! The weight of the world of four great continents may be known, but the measure of merit produced by this sentient being’s mind of rejoicing cannot be known.

“Kauśika! The weight of a small chiliocosm may be known, but the measure of merit produced by this sentient being’s mind of rejoicing cannot be known.

“Kauśika! The weight of a medium chiliocosm may be known, but the measure of merit produced by this sentient being’s mind of rejoicing cannot be known.

“Kauśika! The weight of this great trichiliocosm may be known, but the measure of merit produced by this sentient being’s mind of rejoicing cannot be known.

“Kauśika! Suppose the entire great trichiliocosm were transformed into a single ocean, and someone split one hair into a hundred parts, then took the tip of one such part and dipped it into that ocean until all its water was exhausted. The number of drops might be known, but the measure of merit produced by this sentient being’s mind of rejoicing cannot be known.”

At that time, Śakra, Lord of the Devas, said to the Buddha:

“If sentient beings do not rejoice in the immeasurable, boundless, supreme merit of the great bodhisattvas, from their first arousal of the aspiration until their attainment of unsurpassed, perfect enlightenment; if they do not rejoice in the merit produced by those bodhisattvas; or if they do not hear of it, know it, recollect it, or rejoice in it, one should know that such people are all under Māra’s control, are seized by Māra, and belong to Māra’s retinue.

Having died in the realm of the heavenly Māra, they are reborn here. Why is this? When great bodhisattvas proceed directly toward unsurpassed, perfect enlightenment and cultivate the practices of great bodhisattvas, if anyone arouses a mind that wholeheartedly rejoices in their merit, or if anyone increasingly recollects and rejoices in the merit arising from another’s rejoicing, they can all utterly destroy the retinues and palaces of Māra’s armies, swiftly attain unsurpassed, perfect enlightenment, and bring benefit and happiness to all sentient beings throughout all future time.

“World-Honored One! Sentient beings who wholeheartedly revere and cherish the precious Buddha, the precious Dharma, and the precious Sangha, and who, wherever they are born, always wish to see the Buddha, hear the Dharma, and encounter the Sangha, should wholeheartedly rejoice in the meritorious roots of the assemblies of great bodhisattvas. Having rejoiced, they should dedicate them to unsurpassed, perfect enlightenment, yet should not conceive of either duality or non-duality. Those who can always act in this way will swiftly attain unsurpassed, perfect enlightenment, vanquish Māra’s armies, and benefit sentient beings.”

At that time, the Buddha said to Śakra, Lord of the Devas:

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

“Kauśika! If sentient beings wholeheartedly rejoice in the meritorious roots of the assemblies of great bodhisattvas and dedicate them to unsurpassed, perfect enlightenment, these sentient beings will swiftly perfect the bodhisattva practices and swiftly attain unsurpassed, perfect enlightenment.

“If sentient beings wholeheartedly rejoice in the meritorious roots of the assemblies of great bodhisattvas and dedicate them to unsurpassed, perfect enlightenment, these sentient beings will possess majestic power, constantly attend upon all Tathagatas, Arhats, Perfectly Enlightened Ones, and spiritual friends, continually hear the profound scriptures of prajnaparamita, and clearly understand their meaning and purport.

“When these sentient beings accomplish such meritorious roots of rejoicing and dedication, wherever they are born they will always be honored, supported, revered, and praised by all beings of the world—devas, humans, asuras, and others. They will see no ugly forms, hear no unpleasant sounds, smell no foul odors, taste no disagreeable flavors, experience no unpleasant contacts, and entertain no unwholesome dharmas. They will not fall into evil destinies.

Born among devas and humans, they will always enjoy countless excellent pleasures, yet without becoming attached to or defiled by them. They will never be separated from the Buddhas, the World-Honored Ones. Passing from one Buddha-land to another, they will draw near to the Buddhas, plant meritorious roots, bring sentient beings to maturity, and adorn and purify Buddha-lands.

“Why is this? Kauśika, it is because these sentient beings wholeheartedly rejoice in the immeasurable meritorious roots of the assemblies of bodhisattvas and dedicate them to unsurpassed, perfect enlightenment. Through these causes and conditions, their meritorious roots increase, and they swiftly attain unsurpassed, perfect enlightenment. Having attained unsurpassed, perfect enlightenment, they will always benefit, in accordance with reality, immeasurable, countless, and boundless sentient beings throughout all future time, causing them to abide in the realm of nirvana without remainder.

“Therefore, Kauśika, good men and others who abide in the bodhisattva vehicle should all rejoice in the meritorious roots of the bodhisattvas and dedicate them to unsurpassed, perfect enlightenment. At the very time of rejoicing and dedication, they should not become attached. Rejoicing and dedicating with regard to the mind and apart from the mind, they should not become attached.

They should cultivate with regard to the mind and apart from the mind. Those who, without attachment in this way, rejoice and dedicate merit and cultivate the practices of great bodhisattvas will swiftly attain unsurpassed, perfect enlightenment, deliver devas, humans, asuras, and others from birth and death, and enable them to attain parinirvana. For this reason, sentient beings should all arouse a mind of rejoicing in and dedicating the meritorious roots of the bodhisattvas, thereby enabling immeasurable, boundless sentient beings to plant meritorious roots and attain great benefit and happiness.”

At that time, Subhūti said to the Buddha:

“World-Honored One! Since the mind is entirely like an illusion, how can a great bodhisattva attain unsurpassed, perfect enlightenment?”

The Buddha said to Subhūti:

“What do you think? Do you perceive any mind that is like an illusion?”

Subhūti replied:

“No, World-Honored One!”

The Buddha said to Subhūti:

“What do you think? Do you perceive any illusion?”

Subhūti replied:

“No, World-Honored One! I perceive neither illusion nor any mind that is like an illusion.”

The Buddha said to Subhūti:

“What do you think? If you perceive neither illusion nor a mind that is like an illusion, do you perceive, in some place where there is neither illusion nor a mind like an illusion, any such mind that can attain unsurpassed, perfect enlightenment?”

Subhūti replied:

“No, World-Honored One! I do not perceive anywhere that is entirely devoid of illusion and of a mind like an illusion, nor do I perceive any such mind that can attain unsurpassed, perfect enlightenment.”

The Buddha said to Subhūti:

“What do you think? Apart from illusion and apart from a mind like an illusion, do you perceive any such dharma that can attain unsurpassed, perfect enlightenment?”

Subhūti replied:

“No, World-Honored One! I do not perceive anywhere, apart from illusion and apart from the mind that is like an illusion, any such dharma capable of attaining unsurpassed, perfect enlightenment.

“World-Honored One! I do not perceive that, with regard to dharmas apart from mind, it can be said that these dharmas exist or do not exist, for all dharmas are utterly transcendent. If all dharmas are utterly transcendent, they cannot be described as existing or not existing.

If a dharma cannot be described as existing or not existing, it cannot be said to be capable of attaining unsurpassed, perfect enlightenment. This is because a dharma that has no existence cannot attain enlightenment. Why is this?

Because all dharmas have no existence; their nature is unobtainable, neither defiled nor pure, utterly transcendent and devoid of existence. Therefore, unsurpassed, perfect enlightenment cannot be attained. Thus, prajnaparamita is also utterly transcendent.

If a dharma is utterly transcendent, that dharma should neither be cultivated nor abandoned, nor should it be set forth.

“World-Honored One! Since profound prajnaparamita is utterly transcendent, how can it be said that great bodhisattvas rely upon profound prajnaparamita to realize unsurpassed, perfect enlightenment?

“World-Honored One! The unsurpassed, perfect enlightenment of all Buddhas is also utterly transcendent. How, then, can an utterly transcendent dharma attain another utterly transcendent dharma? Therefore, it should not be said that prajnaparamita realizes unsurpassed, perfect enlightenment.”

The Buddha said to Subhuti:

“Excellent! Excellent! It is exactly so! It is exactly so! Just as you have said, profound prajnaparamita is utterly transcendent, and the unsurpassed, perfect enlightenment of all Buddhas is also utterly transcendent.

“Subhuti, you should know that because profound prajnaparamita is utterly transcendent, it completely transcends the unsurpassed, perfect enlightenment of all Buddhas.

“Subhuti, you should know that if profound prajnaparamita were not utterly transcendent, it would not be prajnaparamita. Precisely because profound prajnaparamita is utterly transcendent is it called prajnaparamita.

“Therefore, Subhuti, it is not without relying upon profound prajnaparamita that great bodhisattvas realize unsurpassed, perfect enlightenment.

“Subhuti, you should know that although unsurpassed, perfect enlightenment is not attained by transcending dharmas or by attaining transcendent dharmas, neither is unsurpassed, perfect enlightenment attained without relying upon profound prajnaparamita. Therefore, great bodhisattvas who would attain unsurpassed, perfect enlightenment should diligently cultivate and train in profound prajnaparamita.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! The purport practiced by great bodhisattvas is exceedingly profound.”

The Buddha said to Subhuti:

“It is exactly so! It is exactly so. The purport practiced by great bodhisattvas is exceedingly profound.

“Subhuti, you should know that great bodhisattvas constantly accomplish what is difficult to accomplish. Although they practice such a profound purport, they are able to refrain from realizing the stages of the sravakas and pratyekabuddhas.”

Subhuti then said to the Buddha:

“World-Honored One! As I understand the meaning of the Buddha’s teaching, what great bodhisattvas do is not difficult; thus, it should not be said that they constantly accomplish what is difficult to accomplish. Why is this? Because the purport realized by great bodhisattvas is utterly unobtainable, and the prajnaparamita they realize is also unobtainable. The dharma realized, the person who realizes it, the place of realization, and the time of realization are likewise unobtainable.

“World-Honored One! If, upon hearing such words, a great bodhisattva’s mind neither sinks nor becomes sorrowful or remorseful, and the bodhisattva is neither startled nor afraid, then that bodhisattva is practicing prajnaparamita.

“World-Honored One! When this great bodhisattva practices in this way, the bodhisattva perceives no characteristics, does not perceive ‘I am practicing,’ does not perceive ‘I am not practicing,’ does not perceive prajnaparamita as my practice, does not perceive unsurpassed, perfect enlightenment as my realization, and does not perceive the place of realization, the time of realization, and so forth.

“World-Honored One! When this great bodhisattva does not perceive even these matters, that is the practice of prajnaparamita, and the bodhisattva thereby draws near to unsurpassed, perfect enlightenment.

“World-Honored One! When this great bodhisattva does not perceive even these matters, that is the practice of prajnaparamita, and the bodhisattva thereby becomes far removed from the stages of the sravakas, pratyekabuddhas, and so forth.

“World-Honored One! This great bodhisattva makes no discrimination regarding even these matters. Although practicing prajnaparamita, the bodhisattva does not think: ‘I practice prajnaparamita; I draw near to unsurpassed, perfect enlightenment; I become far removed from the stages of the sravakas, pratyekabuddhas, and so forth.’

“World-Honored One! Space, for example, does not think: ‘I am either far from or near to that matter.’ Why is this? Because space neither moves nor discriminates. Because it does not discriminate, great bodhisattvas are likewise so. When practicing profound prajnaparamita, they do not think: ‘I am far from the stages of the sravakas and pratyekabuddhas; I am near to unsurpassed, perfect enlightenment.’ Why is this? Because profound prajnaparamita makes no discrimination regarding any dharma.

“World-Honored One! A magically created person, for example, does not think: ‘The substance of the magical creation and the magician are near to me, while the onlookers and others are far from me.’ Why is this? Because the magically created person makes no discrimination.

“Great bodhisattvas are likewise so. When practicing profound prajnaparamita, they do not think: ‘I am far from the stages of the sravakas and pratyekabuddhas; I am near to unsurpassed, perfect enlightenment.’ Why is this? Because profound prajnaparamita makes no discrimination regarding any dharma.

“World-Honored One! A reflected image, for example, does not think: ‘That image is near to me, while the mirror, water, and other conditions are far from me.’ Why is this? Because the reflected image that appears makes no discrimination.

“Great bodhisattvas are likewise so. When practicing profound prajnaparamita, they do not think: ‘I am far from the stages of the sravakas and pratyekabuddhas; I am near to unsurpassed, perfect enlightenment.’ Why is this? Because profound prajnaparamita makes no discrimination regarding any dharma.

“World-Honored One! The Tathagatas, Worthy Ones, Perfectly Enlightened Ones neither delight in nor detest any dharma. Why is this? Because the Tathagatas have eliminated all discriminations of delight and detestation.

“Great bodhisattvas are likewise so. Because they practice profound prajnaparamita, they neither delight in nor detest any dharma. Why is this? Just as the Tathagatas, Worthy Ones, Perfectly Enlightened Ones, having attained prajnaparamita and permanently eliminated all delusive thoughts and discriminations, neither delight in nor detest any dharma, so too great bodhisattvas who practice prajnaparamita completely arrest all delusive thoughts and discriminations and therefore neither delight in nor detest any dharma.

“World-Honored One! Those persons magically manifested by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones do not think: ‘I am far from the stages of the sravakas and pratyekabuddhas; I am near to unsurpassed, perfect enlightenment.’ Why is this? Because those magically manifested persons make no discrimination.

“Great bodhisattvas who practice profound prajnaparamita are likewise so. They do not think: ‘I am far from the stages of the sravakas and pratyekabuddhas; I am near to unsurpassed, perfect enlightenment.’ Why is this? Because profound prajnaparamita makes no discrimination regarding anything.”

Venerable World-Honored One! It is like the Tathagatas, Arhats, Perfectly Enlightened Ones, who wish to conjure emanated persons and command those emanations to perform certain tasks. Yet those emanated persons do not think, “I am constantly carrying out such activities.” Why? Because those emanated persons make no discriminations concerning the activities they perform.

So too are the great bodhisattvas who practice the profound prajnaparamita. Because there are tasks that need to be accomplished, they diligently cultivate and train. Having completed their training, although they accomplish the tasks to be performed, they make no discriminations concerning what has been done. Why? Because the profound prajnaparamita makes no discriminations concerning any dharma.

Venerable World-Honored One! It is like a skilled artisan or his apprentice who, because there is a task to be performed, constructs mechanical figures of men, women, elephants, horses, and so forth. Although these mechanisms perform actions, they make absolutely no discriminations concerning what they do. Why? Because such is the nature of mechanisms: they make no discriminations.

So too are the great bodhisattvas who practice the profound prajnaparamita. When there are tasks that need to be performed, they perform them. Having done so, although they accomplish various activities, they make absolutely no discriminations concerning those activities. Why? Because such is the nature of the profound prajnaparamita: it makes no discriminations concerning any dharma.

XXVII. CHAPTER ON FIRMNESS

01

At that time, Shariputra asked Subhuti:

“When great bodhisattvas practice the profound prajnaparamita, do they practice firm dharmas or non-firm dharmas?”

Subhuti replied:

“When great bodhisattvas practice the profound prajnaparamita, they practice non-firm dharmas and do not practice firm dharmas. Why? Shariputra, it is because the profound prajnaparamita and all dharmas are utterly devoid of any firm nature. Why? When great bodhisattvas practice the profound prajnaparamita, within the profound prajnaparamita and all dharmas they do not even perceive any non-firm dharma that can be apprehended, much less any firm dharma that can be apprehended.”

At that time, immeasurable devas of the Desire Realm and devas of the Form Realm all thought: “If good men and others belonging to the bodhisattva vehicle are able to arouse the aspiration for unsurpassed, perfect enlightenment, then although they practice the profound meaning of prajnaparamita, they never realize nirvana or fall to the stages of the shravakas or pratyekabuddhas. For this reason, such sentient beings are exceedingly rare, constantly accomplish what is difficult to accomplish, and should be reverently honored. Why? Because although these good men and others belonging to the bodhisattva vehicle practice the nature of dharmas, they do not realize it there and then.”

Subhuti, knowing the thoughts in the minds of those devas, said to them:

“These good men and others belonging to the bodhisattva vehicle who do not realize nirvana or fall to the stages of the shravakas or pratyekabuddhas are not yet exceedingly rare, nor is this yet difficult. If great bodhisattvas know that all dharmas and sentient beings are utterly nonexistent and utterly unapprehensible, yet still arouse the aspiration for unsurpassed, perfect enlightenment, don the armor of diligence, and vow to deliver immeasurable, innumerable, and boundless sentient beings, leading them into the realm of nirvana without remainder, then such great bodhisattvas are truly exceedingly rare and constantly accomplish what is difficult to accomplish.

“Devas, you should know that if great bodhisattvas, although knowing sentient beings to be utterly nonexistent and utterly unapprehensible, nevertheless arouse the aspiration for unsurpassed, perfect enlightenment and don the armor of diligence because they wish to discipline all classes of sentient beings, they are like someone who wishes to discipline empty space. Why? Devas, because empty space is separate, you should know that all sentient beings are also separate.

Because empty space is empty, you should know that all sentient beings are also empty. Because empty space is not substantial, you should know that all sentient beings are also not substantial. Because empty space possesses nothing, you should know that all sentient beings also possess nothing.

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

“Devas, you should know that these great bodhisattvas don the armor of vows because they wish to discipline all sentient beings, yet sentient beings are utterly nonexistent and utterly unapprehensible. This is like someone donning armor to do battle with empty space.

“Devas, you should know that these great bodhisattvas don the armor of great vows because they wish to benefit all sentient beings, yet both sentient beings and the armor of great vows are utterly nonexistent and utterly unapprehensible. Why? Devas, because sentient beings are separate, you should know that this armor of great vows is also separate. Because sentient beings are empty, you should know that this armor of great vows is also empty. Because sentient beings are not firm, you should know that this armor of great vows is also not firm. Because sentient beings possess nothing, you should know that this armor of great vows also possesses nothing.

“Devas, you should know that the great bodhisattvas’ acts of disciplining and benefiting sentient beings are also unapprehensible. Why? Devas, because sentient beings are separate, you should know that these acts of disciplining and benefiting are also separate. Because sentient beings are empty, you should know that these acts of disciplining and benefiting are also empty. Because sentient beings are not firm, you should know that these acts of disciplining and benefiting are also not firm. Because sentient beings possess nothing, you should know that these acts of disciplining and benefiting also possess nothing.

“Devas, you should know that the great bodhisattvas also possess nothing. Why? Devas, because sentient beings are separate, you should know that the great bodhisattvas are also separate. Because sentient beings are empty, you should know that the great bodhisattvas are also empty. Because sentient beings are not substantial, you should know that the great bodhisattvas are also not substantial. Because sentient beings possess nothing, you should know that the great bodhisattvas also possess nothing.

“Devas, you should know that if great bodhisattvas, upon hearing this, neither become dejected nor grieve or regret, and are neither startled nor afraid, then you should know that these great bodhisattvas are practitioners of the profound prajnaparamita.

“Why? Devas, because sentient beings are separate, you should know that the form skandha is also separate. Because sentient beings are separate, you should know that the skandhas of feeling, perception, formations, and consciousness are also separate.

“Because sentient beings are separate, you should know that the eye ayatana is also separate. Because sentient beings are separate, you should know that the ear, nose, tongue, body, and mind ayatanas are also separate.

“Because sentient beings are separate, you should know that the form ayatana is also separate. Because sentient beings are separate, you should know that the sound, odor, taste, tangible-object, and dharma ayatanas are also separate.

“Because sentient beings are separate, you should know that the eye dhatu is also separate. Because sentient beings are separate, you should know that the ear, nose, tongue, body, and mind dhatus are also separate.

“Because sentient beings are separate, you should know that the form dhatu is also separate. Because sentient beings are separate, you should know that the sound, odor, taste, tangible-object, and dharma dhatus are also separate.

“Because sentient beings are separate, you should know that the eye-consciousness dhatu is also separate. Because sentient beings are separate, you should know that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also separate.

“Because sentient beings are separate, you should know that eye-contact is also separate. Because sentient beings are separate, you should know that ear-, nose-, tongue-, body-, and mind-contact are also separate.

“Because sentient beings are separate, you should know that the feelings arising with eye-contact as their condition are also separate. Because sentient beings are separate, you should know that the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are also separate.

“Because sentient beings are separate, you should know that the earth dhatu is also separate. Because sentient beings are separate, you should know that the water, fire, wind, space, and consciousness dhatus are also separate.

“Because sentient beings are separate, you should know that the causal condition is also separate. Because sentient beings are separate, you should know that the immediately antecedent condition, the objective condition, and the dominant condition are also separate.”

Since sentient beings are free from attachment, one should know that ignorance is also free from attachment. Since sentient beings are free from attachment, one should know that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death are also free from attachment.

Since sentient beings are free from attachment, one should know that the perfection of generosity through the perfection of prajna are also free from attachment.

Since sentient beings are free from attachment, one should know that inner emptiness through the emptiness of the self-nature of non-nature are also free from attachment.

Since sentient beings are free from attachment, one should know that suchness through the inconceivable realm are also free from attachment.

Since sentient beings are free from attachment, one should know that the Noble Truth of suffering through the Noble Truth of the path are also free from attachment.

Since sentient beings are free from attachment, one should know that the four establishments of mindfulness through the eightfold noble path are also free from attachment.

Since sentient beings are free from attachment, one should know that the four dhyanas, the four immeasurables, and the four formless absorptions are also free from attachment.

Since sentient beings are free from attachment, one should know that the Dharma gates of liberation through emptiness, signlessness, and wishlessness are also free from attachment.

Since sentient beings are free from attachment, one should know that the eight liberations through the ten universal bases are also free from attachment.

Since sentient beings are free from attachment, one should know that the Stage of Pure Contemplation through the Stage of the Tathagata are also free from attachment.

Since sentient beings are free from attachment, one should know that the Stage of Utmost Joy through the Stage of the Dharma Cloud are also free from attachment.

Since sentient beings are free from attachment, one should know that all dharani Dharma gates and samadhi Dharma gates are also free from attachment.

Since sentient beings are free from attachment, one should know that the five kinds of eyes and the six superknowledges are also free from attachment.

Since sentient beings are free from attachment, one should know that the ten powers of the Tathagata through the eighteen unique qualities of a Buddha are also free from attachment.

Since sentient beings are free from attachment, one should know that great loving-kindness, great compassion, great sympathetic joy, and great equanimity are also free from attachment.

Since sentient beings are free from attachment, one should know that the thirty-two major marks and the eighty minor characteristics are also free from attachment.

Since sentient beings are free from attachment, one should know that the quality of never losing mindfulness and the nature of perpetual equanimity are also free from attachment.

Since sentient beings are free from attachment, one should know that the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are also free from attachment.

Since sentient beings are free from attachment, one should know that the fruit of stream-entry through the bodhi of a pratyekabuddha are also free from attachment.

Since sentient beings are free from attachment, one should know that all practices of great bodhisattvas and the fruit of unsurpassed, complete, perfect enlightenment attained by the Buddhas are also free from attachment.

Since sentient beings are free from attachment, one should know that the knowledge of all-knowing wisdom is also free from attachment.

Since sentient beings are free from attachment, one should know that all dharmas are also free from attachment.

Divine sons, you should know! If, upon hearing it taught that all dharmas are free from attachment, a great bodhisattva's mind is neither startled, frightened, nor terrified, and neither sinks nor clings, then you should know that this great bodhisattva is one who practices the profound prajnaparamita.

At that time, the Blessed One said to Subhuti:

“For what reason, when great bodhisattvas hear it taught that all dharmas are free from attachment, are their minds neither startled, frightened, nor terrified, and neither sinking nor clinging?”

The Venerable Subhuti replied:

“Blessed One! Because all dharmas are utterly detached, when great bodhisattvas hear it taught that all dharmas are free from attachment, their minds are neither startled, frightened, nor terrified, and neither sink nor cling. Why is this? Because, with respect to all dharmas, such things as fear, the object feared, the place of fear, the time of fear, and the person who fears are wholly unfindable, for all dharmas are unobtainable.

“Blessed One! If, upon hearing such a teaching, a great bodhisattva's mind does not sink or cling and is neither startled nor frightened, neither sorrowful nor regretful, then you should know that this great bodhisattva is one who practices the profound prajnaparamita. Why is this? Because this great bodhisattva sees that all dharmas are unobtainable. It cannot be stated that there is an object of sinking and clinging, an act of sinking, a place of sinking and clinging, a time of sinking and clinging, or a person who sinks and clings, and so forth. Because such things as sinking and clinging are unobtainable, when great bodhisattvas hear this teaching, their minds do not sink or cling, and they are neither frightened, sorrowful, nor remorseful.

“Blessed One! If a great bodhisattva is able to practice the profound prajnaparamita in this way, then the devas, Sakra, the Great Brahma kings, the lords of the worlds, and others will together bow to, revere, make offerings to, honor, and praise that bodhisattva.”

The Buddha said to Subhuti:

“If a great bodhisattva constantly practices the profound prajnaparamita in this way, not only will the devas, Sakra, the Great Brahma kings, the lords of the worlds, and others constantly bow to, revere, make offerings to, honor, and praise that bodhisattva, but the devas of Utter Radiance, the devas of Pervasive Purity, the devas of Abundant Fruit, the devas of the Pure Abodes, and other devas, nagas, asuras, and others will likewise all bow to, revere, make offerings to, honor, and praise that bodhisattva.

A great bodhisattva who constantly practices the profound prajnaparamita in this way will also always be kept in mind and protected by all Tathagatas, Arhats, Perfectly Enlightened Ones and by the assemblies of great bodhisattvas throughout the immeasurable, innumerable, boundless worlds in the ten directions.

“Subhuti, you should know! By constantly practicing the profound prajnaparamita in this way, this great bodhisattva swiftly brings all meritorious roots of virtue to perfection.

“Subhuti, you should know! If a great bodhisattva constantly practices the profound prajnaparamita in this way, that bodhisattva will always be remembered and protected by the Buddhas, bodhisattvas, devas, nagas, asuras, and others. You should know that this great bodhisattva walks precisely where the Buddhas have walked and cultivates precisely the practices cultivated by the Buddhas, and will swiftly realize unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know! This great bodhisattva has attained non-retrogression from unsurpassed, complete, perfect enlightenment, and no army of Mara, heterodox practitioner, evil companion, or the like can obstruct that bodhisattva. Why is this?

Because this great bodhisattva's mind is firmer than a vajra. Suppose that all sentient beings throughout the trichiliocosm were transformed into maras, and each of these maras in turn conjured up an equal number of evil maras. All these evil maras possessed immeasurable, innumerable supernatural powers.

Even if they exhausted all their supernatural powers, they would still be unable to obstruct this great bodhisattva from practicing the profound prajnaparamita or cause that bodhisattva to regress from unsurpassed, complete, perfect enlightenment. Why is this? Because this great bodhisattva has attained the skillful means of prajnaparamita and knows that all dharmas are unobtainable.

“Furthermore, Subhuti! Set aside the case of all sentient beings throughout the trichiliocosm being transformed into maras. Suppose that all sentient beings in Buddha-worlds as numerous as the sands of the Ganges throughout the ten directions were transformed into maras.

These hosts of maras in turn conjured up an equal number of evil maras, each possessing immeasurable, innumerable supernatural powers. Even if these evil maras exhausted all their supernatural powers, they would still be unable to obstruct this great bodhisattva from practicing the profound prajnaparamita or cause that bodhisattva to regress from unsurpassed, complete, perfect enlightenment. Why is this?

Because this great bodhisattva has attained the skillful means of prajnaparamita and knows that all dharmas are unobtainable.

“Subhuti, you should know! If a great bodhisattva perfects two qualities, no evil mara can obstruct that bodhisattva, prevent the practice of the profound prajnaparamita, or cause regression from unsurpassed, complete, perfect enlightenment.

“What are these two qualities?

“First, never abandoning any sentient being.

“Second, contemplating all dharmas as empty.

“Furthermore, Subhuti! If a great bodhisattva perfects two qualities, no evil mara can obstruct that bodhisattva, prevent the practice of the profound prajnaparamita, or cause regression from unsurpassed, complete, perfect enlightenment.

“What are these two qualities?

“First, acting in all things exactly as taught.

“Second, always being kept in mind and protected by the Buddhas.”

Subhuti, you should know! If a great bodhisattva practices such profound prajnaparamita, then the heavenly beings and others will constantly come to pay homage and reverence, draw near, make offerings, inquire, and offer encouragement. They will say: “Excellent, O Great Being!

You constantly practice the skillful means of profound prajnaparamita and will swiftly attain unsurpassed, perfect enlightenment. You can become a refuge for all sentient beings who have no refuge, a sanctuary for those who have no sanctuary, a protector for those who have no protector, a destination for those who have no destination, a home for those who have no home, an island for those who have no island, a light for those who are blind and in darkness, and ears and eyes for those who are deaf and blind.

Why is this? Good man! Because if you constantly abide in the skillful means of profound prajnaparamita, you will swiftly attain unsurpassed, perfect enlightenment, and no evil mara will be able to obstruct you.

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