大般若波羅蜜多經

02

Subhuti, you should know! If a great bodhisattva is able to abide in such profound prajnaparamita, then the Tathagatas, Arhats, Perfectly Enlightened Ones in immeasurable, countless, boundless worlds throughout the ten directions, surrounded before and behind by assemblies of bhiksus while expounding prajnaparamita, will naturally rejoice amid the great assembly and praise and extol that great bodhisattva’s name, lineage, physical appearance, and merit. Such is the truly pure merit of abiding in profound prajnaparamita.

Subhuti, you should know! Just as I now dwell amid this great assembly and expound profound prajnaparamita for everyone, naturally rejoicing and praising and extolling great bodhisattvas such as the great bodhisattva Ratnaketu, as well as the names, lineages, physical appearances, and merits of the great bodhisattvas who abide in profound prajnaparamita and cultivate pure conduct in the Buddha-land of Akshobhya—such is the truly pure merit of abiding in profound prajnaparamita.

All the Tathagatas, Arhats, Perfectly Enlightened Ones who are presently expounding profound prajnaparamita to the great assemblies in immeasurable, countless, boundless worlds throughout the ten directions also have there great bodhisattvas who cultivate pure conduct without departing from prajnaparamita. Those Tathagatas, Arhats, Perfectly Enlightened Ones all naturally rejoice amid their great assemblies and praise and extol the names, lineages, physical appearances, and merits of those great bodhisattvas. This is called the truly pure merit of not departing from profound prajnaparamita.

At that time, Subhuti said to the Buddha:

“Blessed One! When all the Tathagatas, Arhats, Perfectly Enlightened Ones expound profound prajnaparamita to the great assemblies, do they all naturally rejoice amid those assemblies and praise and extol the names, lineages, physical appearances, and merits of every great bodhisattva?”

The Buddha said:

“No, it is not so. When the Tathagatas, Arhats, Perfectly Enlightened Ones expound profound prajnaparamita to the great assemblies, they do not all naturally rejoice amid those assemblies and praise and extol the names, lineages, physical appearances, and merits of every great bodhisattva.

“Subhuti, you should know! There are great bodhisattvas who have attained non-retrogression from unsurpassed, perfect enlightenment and who practice the skillful means of profound prajnaparamita. When the Tathagatas, Arhats, Perfectly Enlightened Ones expound profound prajnaparamita to the great assemblies, they naturally rejoice amid those assemblies and praise and extol the names, lineages, physical appearances, and merits of these great bodhisattvas.”

The Venerable Subhuti said to the Buddha:

“Blessed One! Are there great bodhisattvas who have not yet attained non-retrogression from unsurpassed, perfect enlightenment, yet whose names, lineages, physical appearances, and merits the Tathagatas, Arhats, Perfectly Enlightened Ones naturally rejoice in praising and extolling amid the assemblies when expounding profound prajnaparamita to the great assemblies?”

The Buddha said:

“There are. That is, although some great bodhisattvas have not yet attained non-retrogression from unsurpassed, perfect enlightenment, they train in the skillful means of prajnaparamita. When the Tathagatas, Arhats, Perfectly Enlightened Ones expound profound prajnaparamita to the great assemblies, they also naturally rejoice amid those assemblies and praise and extol the names, lineages, physical appearances, and merits of these great bodhisattvas.”

The Venerable Subhuti said to the Buddha:

“Blessed One! Which great bodhisattvas are being referred to?”

The Buddha told Subhuti:

“There are great bodhisattvas who, while following Buddha Akshobhya as bodhisattvas, train in his cultivation and practice and cultivate the skillful means of prajnaparamita. Although these great bodhisattvas have not yet attained non-retrogression from unsurpassed, perfect enlightenment, when the Tathagatas, Arhats, Perfectly Enlightened Ones expound profound prajnaparamita to the great assemblies, they naturally rejoice amid those assemblies and praise and extol the names, lineages, physical appearances, and merits of these great bodhisattvas.

There are also great bodhisattvas who follow the great bodhisattva Ratnaketu and others, training in their cultivation and practice and cultivating the skillful means of prajnaparamita. Although these great bodhisattvas have not yet attained non-retrogression from unsurpassed, perfect enlightenment, when the Tathagatas, Arhats, Perfectly Enlightened Ones expound profound prajnaparamita to the great assemblies, they naturally rejoice amid those assemblies and praise and extol the names, lineages, physical appearances, and merits of these great bodhisattvas.

“Furthermore, Subhuti! There are great bodhisattvas who practice profound prajnaparamita and, although they have deep faith and understanding regarding the non-arising nature of all dharmas, have not yet attained acceptance of the non-arising of dharmas. Although they have deep faith and understanding that the nature of all dharmas is utterly quiescent, they have not yet entered the stage of non-retrogression. Yet because these great bodhisattvas abide in the skillful means of prajnaparamita, when the Tathagatas, Arhats, Perfectly Enlightened Ones expound profound prajnaparamita to the great assemblies, they also naturally rejoice amid those assemblies and praise and extol the names, lineages, physical appearances, and merits of these great bodhisattvas.

“Subhuti, you should know! If, when the Tathagatas, Arhats, Perfectly Enlightened Ones expound profound prajnaparamita to the great assemblies, they naturally rejoice amid those assemblies and praise and extol the name, lineage, physical appearance, and merits of a great bodhisattva, then that great bodhisattva has surpassed the stages of the sravakas and pratyekabuddhas and is close to receiving the prediction of non-retrogression from unsurpassed, perfect enlightenment. Why is this? Because that great bodhisattva cultivates the skillful means of prajnaparamita and will certainly abide in the stage of non-retrogression and swiftly realize unsurpassed, perfect enlightenment.

“Furthermore, Subhuti! If a great bodhisattva hears an exposition of the profound meaning of prajnaparamita and wholeheartedly believes and understands it, without doubt or confusion, thinking only, ‘The profound meaning of prajnaparamita is as the Buddha has taught; it is certainly and decisively free from error,’ that great bodhisattva should think, ‘Since I have already gained firm and wholehearted faith and understanding regarding the profound meaning of prajnaparamita, either here or in the presence of the Tathagata, Arhat, Perfectly Enlightened One Akshobhya and the great bodhisattvas, I must have heard the entire prajnaparamita and wholeheartedly believed and understood its profound meaning.

Having believed and understood it, I diligently cultivated pure conduct and will attain the stage of non-retrogression. Having abided in that stage, I will swiftly realize unsurpassed, perfect enlightenment.’

“Subhuti, you should know! If merely hearing such profound prajnaparamita enables a great bodhisattva to gain boundless merit and supreme benefit, how much more so when the great bodhisattva wholeheartedly believes and understands it, practices in accordance with the teachings, and concentrates the mind in contemplation of its profound meaning. Such a great bodhisattva abides in true suchness, draws near to omniscience, swiftly realizes unsurpassed, perfect enlightenment, and will expound the essential Dharma for sentient beings.”

At that time, Subhuti said to the Buddha:

“Blessed One! No dharma apart from true suchness can be apprehended. Of what dharma, then, can it be said that it abides in true suchness? And who can be said to draw near to omniscience and swiftly realize unsurpassed, perfect enlightenment? Who will expound which essential Dharma, and for whom?”

The Buddha told Subhuti:

– You ask: If no dharma apart from suchness can be apprehended, then what dharma is said to abide in suchness? And who is said to draw near to all-knowledge and swiftly realize unsurpassed, perfect enlightenment? Who will expound what Dharma, and for whom?

So it is! So it is! It is just as you have said. No dharma apart from suchness can be apprehended at all; how, then, could one speak of a dharma abiding in suchness?

Subhuti! Suchness itself cannot be apprehended, much less any dharma that abides in suchness. How, then, could there be anyone who can draw near to all-knowledge and swiftly realize unsurpassed, perfect enlightenment? And how could there be anyone who can expound the Dharma for others?

Subhuti, you should know! Suchness cannot itself abide in suchness, for herein there is absolutely neither one who abides nor any abiding. Thus, suchness cannot draw near to all-knowledge, for herein there is absolutely neither one who draws near nor any drawing near.

Suchness cannot realize unsurpassed, perfect enlightenment, for herein there is absolutely no distinction in nature between one who realizes and that which is realized. Suchness cannot expound the Dharma for anyone, for herein there is absolutely neither an expounder nor any expounding. It is only in conformity with worldly convention that it is said that a bodhisattva who practices profound prajnaparamita abides in suchness, draws near to all-knowledge, swiftly realizes unsurpassed, perfect enlightenment, and proclaims the essential Dharma to sentient beings.

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

– Blessed One! The import of profound prajnaparamita is so exceedingly difficult to believe and understand. Although the great bodhisattvas who practice profound prajnaparamita know that all dharmas are utterly unattainable, they nevertheless seek unsurpassed, perfect enlightenment and wish to proclaim the essential Dharma to sentient beings. What they do is exceedingly difficult. Why? Because certainly no dharma can abide in suchness, nor is there any dharma that can draw near to all-knowledge and swiftly realize unsurpassed, perfect enlightenment. Nor is there anyone who can proclaim the essential Dharma. Yet when bodhisattvas hear of such matters, their minds do not sink or become attached; they neither doubt nor hesitate, are neither startled nor afraid, and do not become bewildered. Such things are truly rare.

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

– Kausika! As you have said, when assemblies of bodhisattvas hear this profound Dharma, their minds do not sink or become attached; they neither doubt nor hesitate, are neither startled nor afraid, and do not become bewildered. Yet they seek unsurpassed, perfect enlightenment and wish to proclaim the essential Dharma to sentient beings. What they do is exceedingly difficult and truly rare.

Kausika! When great bodhisattvas practice profound prajnaparamita and contemplate all dharmas as empty and utterly devoid of anything possessed, who sinks, who becomes attached, who doubts, who hesitates, who is startled, who is afraid, and who becomes bewildered? Therefore, this is not yet rare. However, because foolish and deluded sentient beings cannot comprehend that all dharmas are empty, seeking enlightenment and wishing to proclaim skillful means is not excessively difficult.

Sakra, Lord of the Gods, said:

– Venerable Subhuti! Everything the venerable one says is based upon emptiness; therefore, his words are always unobstructed. It is like someone who takes an arrow, turns his face upward, and shoots it into empty space: whether it travels far or near, it meets no obstruction. The venerable one's words are likewise: whether profound or shallow, they are all based upon emptiness. In this matter, who could dare create an obstruction?

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

– Blessed One! What Venerable Subhuti and I have discussed accords with the Tathagata's true speech and Dharma speech. It is correct speech concerning the Dharma and in accordance with the Dharma, is it not?

The Blessed One told Sakra, Lord of the Gods:

– What you and Subhuti have discussed accords with the Tathagata's true speech and Dharma speech. It is undistorted speech concerning the Dharma and in accordance with the Dharma. Why? Kausika! Because the eloquence of the elder Subhuti is grounded in emptiness, enabling him to explain in this way. Why? Because the elder Subhuti contemplates and sees that all dharmas are utterly empty:

Even profound prajnaparamita cannot be apprehended, much less anyone who practices profound prajnaparamita.

Even the unsurpassed, perfect enlightenment of the Buddhas cannot be apprehended, much less anyone who realizes the unsurpassed, perfect enlightenment of the Buddhas.

Even all-knowledge cannot be apprehended, much less anyone who realizes all-knowledge.

Even suchness cannot be apprehended, much less anyone who attains suchness and becomes a Tathagata.

Even the nature of non-arising cannot be apprehended, much less anyone who realizes the nature of non-arising.

Even enlightenment cannot be apprehended, much less anyone who realizes the enlightenment of a Buddha.

Even the ten powers cannot be apprehended, much less anyone who perfects the ten powers.

Even the four fearlessnesses cannot be apprehended, much less anyone who perfects the four fearlessnesses.

Even dharmas cannot be apprehended, much less anyone who expounds the Dharma.

Why? Kausika! Because, abiding in relation to all dharmas, the elder Subhuti abides in seclusion; abiding in relation to all dharmas, he abides in non-apprehension; and he contemplates all dharmas as utterly empty. Thus, the practice, the practitioner, and so forth are all unattainable.

Kausika! The elder Subhuti's abiding in relation to all dharmas—abiding in seclusion and abiding in non-apprehension—does not equal even one hundredth of the sublime abiding in practice of the great bodhisattvas who abide in prajnaparamita; it does not equal even one thousandth, even one hundred-thousandth, or even one of its innumerable minute fractions.

Why? Kausika! Because, apart from the Tathagata's abiding, the abiding in the sublime practice of prajnaparamita in which these great bodhisattvas abide is, among the various abidings of other bodhisattvas, pratyekabuddhas, and sravakas, the foremost, the most excellent, the most honored, the highest, the wondrous, the most wondrous, the supreme, and the unsurpassed. Therefore, Kausika, those great bodhisattvas who wish to be the foremost, the most excellent, the most honored, the highest, the wondrous, the most wondrous, the supreme, and the unsurpassed among all sentient beings should abide in the sublime abiding in practice of prajnaparamita and must never abandon it, even temporarily.

XXVIII. CHAPTER ON SCATTERING FLOWERS

Then, in the great assembly, immeasurable and innumerable gods of the Heaven of the Thirty-Three rejoiced with delight and together offered the Tathagata and the bodhisattvas exquisite celestial incense and flowers. At that time, six thousand bhiksus in the assembly all rose from their seats, bowed at the Buddha's feet, bared their left shoulders, placed their right knees upon the ground, joined their palms, bowed their heads, and faced the Blessed One. Through the Buddha's spiritual power, each one's palms were naturally filled with exquisite incense and flowers. These bhiksus rejoiced with delight and attained what they had never attained before. Each offered these flowers to the Buddha and the bodhisattvas. After making their offerings, they all made this vow:

– Through the power of these supreme roots of virtue, may we always abide in the sublime abiding in practice of profound prajnaparamita and swiftly proceed directly toward unsurpassed, perfect enlightenment.

At that time, the Blessed One smiled. According to the customary Dharma of the Buddhas, innumerable rays of blue, yellow, red, white, pink, purple, emerald green, gold, silver, crystal, and other colors streamed forth from his mouth. They illuminated immeasurable and boundless Buddha lands, reaching upward to the Brahma Heaven and penetrating downward to the wind wheel. Gradually returning, they circled the Buddha three times to the right and then entered the crown of his head.

At that time, Ananda rose, joined his palms, bowed to the Buddha, and addressed him:

“World-Honored One, for what reason does the World-Honored One manifest such a smile? The Buddhas do not smile without cause. I beseech the Tathagata, out of compassion, to instruct us.”

The Buddha said to Ananda:

“These bhiksus, in the future Star-Simile Kalpa, will all attain Buddhahood and bear the same name, Flower-Scattering, each endowed with the ten epithets. Their assemblies of Sravaka Sangha will all be equal in number, and their lifespans will likewise each be twenty thousand kalpas. The teachings proclaimed by each of those Buddhas will be profound and extensive in principle and purport, and will spread throughout the realms of devas and humans.

Their true Dharma will abide in the world for twenty thousand kalpas. The lands of those Buddhas will be vast, adorned, and pure; their people and resources will flourish, and they will be prosperous and joyful. In their own lands, those Tathagatas, accompanied by their disciples, will travel throughout villages, cities, settlements, kingdoms, and royal capitals, turning the wheel of the wondrous Dharma and delivering devas and humans, enabling them to attain supreme benefit, peace, and happiness.

Wherever those World-Honored Ones dwell or pass, beautiful flowers of five colors will constantly rain down day and night. For this reason, I smiled.

“Therefore, Ananda, if a great bodhisattva wishes to abide in the most excellent abiding, he should abide in the subtle and wondrous practice of prajnaparamita. If a great bodhisattva wishes to abide in the abiding of a Tathagata, he should abide in the subtle and wondrous practice of prajnaparamita.

“Ananda, you should know that if a great bodhisattva diligently cultivates and studies profound prajnaparamita and brings it to perfection, that great bodhisattva, in a previous life, either died among humans and was reborn here, or died in the Tusita Heaven and was reborn in the human realm. Why is this? Because in a previous life, whether among humans or in the heavens, that bodhisattva had already heard the entirety of profound prajnaparamita; therefore, in this life, he constantly and diligently cultivates and studies profound prajnaparamita.

“Ananda, you should know that the Tathagata directly sees that if a great bodhisattva diligently cultivates and studies profound prajnaparamita without regard for body, life, or possessions, he will certainly attain the stage of non-retrogression from unsurpassed, complete, perfect enlightenment.

“Furthermore, Ananda, if any sentient being delights in listening to profound prajnaparamita and, having heard it, receives and retains it, reads and recites it, copies it, energetically cultivates and studies it, reflects upon it in accordance with the Dharma, and expounds, reveals, exhorts, and instructs good men and women of the bodhisattva vehicle and others, you should know that this person is a great bodhisattva who, in the past, drew near to Tathagatas, Arhats, Perfectly Enlightened Ones and heard them expound such profound prajnaparamita.

Having heard it, he received and retained it, read and recited it, copied it, diligently and energetically cultivated and studied it, and reflected upon it in accordance with the Dharma. He also expounded, revealed, exhorted, and instructed others in profound prajnaparamita; therefore, in this life, he is able to accomplish such deeds.

“Ananda, you should know that these sentient beings planted roots of goodness in the presence of immeasurable Buddhas of the past; therefore, in this life, they are constantly able to perform such deeds. These sentient beings should think: ‘In a previous life, I did not hear such profound prajnaparamita expounded by Sravakas or others; rather, I certainly heard such profound prajnaparamita expounded by Tathagatas, Arhats, Perfectly Enlightened Ones.

In a previous life, I did not merely draw near to, make offerings to, and plant roots of goodness in relation to Sravakas and others; rather, I certainly drew near to, made offerings to, and planted roots of goodness in relation to Tathagatas, Arhats, Perfectly Enlightened Ones. For this reason, now that I hear this profound prajnaparamita, I delight in receiving and retaining it, reading and reciting it, copying it, diligently and energetically cultivating and studying it, reflecting upon it in accordance with the Dharma, and tirelessly expounding it to all sentient beings.’

“Furthermore, Ananda, if sentient beings are neither startled nor afraid, but delight in listening to profound prajnaparamita and, having heard it, receive and retain it, read and recite it, copy it, diligently cultivate and study it, and reflect upon it in accordance with the Dharma; if they completely comprehend its Dharma, meaning, words, and intent and cultivate and study in accordance with it, then these sentient beings are presently drawing near to us, the Tathagata, Arhat, Perfectly Enlightened One.

“Ananda, you should know that if any sentient beings hear such profound principles and meanings of prajnaparamita and wholeheartedly believe and understand them, neither slandering, obstructing, nor undermining them, those sentient beings have made offerings to immeasurable Buddhas, planted many roots of goodness in the presence of the Buddhas, and have also been protected and sustained by immeasurable spiritual friends.

“Furthermore, Ananda, if sentient beings constantly plant roots of goodness in the supreme field of merit of the Tathagata, Arhat, Perfectly Enlightened One, they will not only certainly attain either the fruit of a Sravaka, the fruit of a Pratyekabuddha, or the fruit of a Tathagata. If they are also to realize unsurpassed, complete, perfect enlightenment, they must fully and unobstructedly comprehend the profound principles and meanings of prajnaparamita and energetically cultivate the bodhisattva practices, bringing them to complete perfection.

“Ananda, you should know that if a great bodhisattva can fully and unobstructedly comprehend the profound principles and meanings of prajnaparamita and energetically cultivate the bodhisattva practices to complete perfection, yet that great bodhisattva does not realize unsurpassed, complete, perfect enlightenment and abides only in the stage of a Sravaka or Pratyekabuddha, that is certainly impossible. Therefore, if great bodhisattvas wish to attain unsurpassed, complete, perfect enlightenment, they should fully and unobstructedly comprehend the profound principles and meanings of prajnaparamita and energetically cultivate the bodhisattva practices to complete perfection.

“Therefore, Ananda, I entrust to you the scripture of profound prajnaparamita. You should receive and retain it, thoroughly read and recite it, and never allow it to be forgotten.

“Ananda, you should know that, apart from this scripture of profound prajnaparamita, if you receive and retain the other teachings I have expounded but happen to forget them, that offense would still be light. Yet if you fail to receive and retain this scripture of profound prajnaparamita correctly, even to the point of forgetting only a single sentence, that offense would be very grave.

“Ananda, you should know that if, with regard to the scripture of profound prajnaparamita, you can correctly receive and retain even a single sentence without forgetting it, you will gain immeasurable merit. But if you fail to receive and retain the scripture of profound prajnaparamita correctly, even to the point of forgetting only a single sentence, you will incur a very grave offense, corresponding in measure to the merit described above.

“Therefore, Ananda, I earnestly entrust this scripture of profound prajnaparamita to you. You must personally receive and retain it, read and recite it until you thoroughly comprehend it, reflect upon it in accordance with the Dharma, and expound, analyze, and instruct it for everyone, enabling those who receive and retain it to understand fully its words, meanings, intent, and purport.

“Ananda, you should know that if a great bodhisattva receives and retains profound prajnaparamita, reads and recites it until he understands it completely, reflects upon it in accordance with the Dharma, and extensively expounds, analyzes, and instructs it for everyone, enabling them to understand it clearly, then this great bodhisattva is precisely one who receives, retains, protects, and causes to flourish the realization of unsurpassed, complete, perfect enlightenment by all Buddhas, the World-Honored Ones, of the past, future, and present.”

Ananda, you should know! If any sentient being gives rise to an earnest and pure mind and, while in My presence, wishes tirelessly to honor, make offerings to, revere, and praise Me with all manner of supremely exquisite flower garlands, lamps, and other offerings, that person should single-mindedly listen to, uphold, read, recite, and thoroughly master the prajnaparamita; contemplate it in accordance with the Dharma; expound, analyze, explain, and extensively teach it to others, enabling them to understand it clearly; or copy it in writing, adorn it beautifully with various precious substances, and constantly honor, make offerings to, revere, and praise it with all manner of supremely exquisite flower garlands, lamps, and other offerings, without ever becoming negligent or abandoning it.

Ananda, you should know! If any great bodhisattva honors, makes offerings to, reveres, and praises the profound prajnaparamita, that bodhisattva thereby honors, makes offerings to, reveres, and praises Me and all Buddhas throughout the ten directions and the three times as though they were present.

Ananda, you should know! If any great bodhisattva, upon hearing the profound prajnaparamita, gives rise to an earnest and pure mind of reverence and joyful devotion, that bodhisattva thereby gives rise to an earnest and pure mind of reverence and joyful devotion toward the attainment of unsurpassed, complete enlightenment by all past, present, and future Tathagatas, Arhats, Perfectly Enlightened Ones.

Ananda! If you cherish Me and do not wish to be separated from Me, you must likewise cherish and not be separated from the scriptures of the profound prajnaparamita, and you must not allow even a single sentence to be forgotten.

Ananda! Even if I were to explain for immeasurable hundreds of thousands of great kalpas the causes and conditions for entrusting the scriptures of the profound prajnaparamita to you, I could never finish. To speak in brief: just as I am your Great Teacher, you should know that the profound prajnaparamita is also your Great Teacher. Just as you, the devas, humans, asuras, and others honor Me, so must you also honor the profound prajnaparamita.

Therefore, Ananda! Through immeasurable skillful means I entrust the scriptures of the profound prajnaparamita to you. You should uphold them and never allow them to be forgotten. Before this immeasurable assembly of devas, humans, asuras, and others, I now entrust this profound prajnaparamita to you. You should uphold it and never allow it to be forgotten.

Ananda! I now solemnly tell you: Those of pure faith who wish not to abandon the Buddha, who wish not to abandon the Dharma, who wish not to abandon the Sangha, and who also wish not to abandon the unsurpassed, complete enlightenment realized by the Buddhas of the three times must certainly never relinquish the profound prajnaparamita. This is called the Dharma by which we Buddhas admonish and instruct our disciples.

Ananda, you should know! If good men, good women, and others delight in listening to the profound prajnaparamita; uphold, read, recite, and thoroughly master it; contemplate it in accordance with the Dharma; extensively expound it to others through immeasurable Dharma gates; analyze, explain, elucidate, and establish it, enabling others to understand it clearly and diligently cultivate it, then these good men, good women, and others will quickly realize unsurpassed, complete enlightenment and swiftly perfect the wisdom of all-knowledge. Why? Because the wisdom of all-knowledge belonging to the unsurpassed, complete enlightenment of all Buddhas arises in dependence upon this profound prajnaparamita.

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

Therefore, Ananda! Any great bodhisattva who wishes to attain unsurpassed, complete enlightenment should diligently and energetically study and cultivate this profound prajnaparamita. Why? Because the profound prajnaparamita is the mother of all great bodhisattvas, for it gives birth to all great bodhisattvas.

Ananda, you should know! Any great bodhisattva who diligently studies the six paramitas will quickly realize unsurpassed, complete enlightenment.

Therefore, Ananda! I entrust these six paramitas to you. You should personally uphold them and never allow them to be forgotten. Why? Because these six paramitas are precisely the inexhaustible treasury of Dharma of the Tathagatas, Arhats, Perfectly Enlightened Ones. All Buddha-Dharmas arise from them.

Ananda, you should know! All the essential teachings proclaimed by the Buddhas, the Blessed Ones of the three times, flow forth from the inexhaustible Dharma treasury of the six paramitas.

Ananda, you should know! All Buddhas, the Blessed Ones throughout the ten directions and the three times, diligently studied and cultivated in dependence upon the inexhaustible Dharma treasury of the six paramitas and thereby attained unsurpassed, complete enlightenment.

Ananda, you should know! The shravaka disciples of all Buddhas, the Blessed Ones throughout the ten directions and the three times, diligently studied and cultivated in dependence upon the inexhaustible Dharma treasury of the six paramitas, and afterward personally entered nirvana without remainder.

Furthermore, Ananda! Suppose you were to teach the Dharma of the shravakas to those belonging to the shravaka vehicle, and through this Dharma all sentient beings in the great trichiliocosm attained arhatship. Even then, as My Buddhist disciple, you would not yet have done what ought to be done for Me. But if you proclaim even a single sentence of Dharma corresponding to the profound prajnaparamita to those belonging to the bodhisattva vehicle, you are then called a Buddhist disciple who has done for Me what ought to be done. I rejoice far more in such a deed than in someone teaching all sentient beings in the great trichiliocosm and enabling them to attain arhatship.

Furthermore, Ananda! Suppose that, through the power of another person's instruction, all sentient beings in the great trichiliocosm simultaneously obtained human bodies and simultaneously attained arhatship. Suppose all these arhats accomplished meritorious deeds arising from generosity, morality, and cultivation. What do you think? Would those meritorious deeds be numerous?

Ananda replied:

– Extremely numerous, Venerable Blessed One! Extremely numerous, Venerable Well-Gone One! Those meritorious deeds would be immeasurable and boundless.

The Buddha said to Ananda:

– If any shravaka expounds to a bodhisattva the Dharma corresponding to the prajnaparamita for one day and one night, the merit thereby gained surpasses that of the former person.

Ananda, you should know! Set aside one day and one night; suppose it were only one day. Set aside one day; suppose it were only half a day. Set aside half a day; suppose it were only one hour. Set aside one hour; suppose it were only the duration of a meal. Set aside the duration of a meal; suppose it were only a brief moment. Set aside a brief moment; suppose it were only an instant. Set aside an instant; suppose it were only the time of a finger snap. If this shravaka continually proclaims to a bodhisattva the Dharma corresponding to the prajnaparamita for even that long, the merit thereby gained would be greater still than that previously described. Why? Because the merit gained by this shravaka surpasses all the roots of virtue of shravakas and pratyekabuddhas.

Furthermore, Ananda! Suppose a great bodhisattva expounded various teachings to shravakas, and through these teachings all sentient beings in the great trichiliocosm attained arhatship and became endowed with all manner of supreme merit. What do you think? Would the merit gained by this great bodhisattva through such causes and conditions be numerous?

Ananda replied:

– Extremely numerous, Venerable Blessed One! Extremely numerous, Venerable Well-Gone One! The merit gained by this great bodhisattva would be immeasurable and boundless.

The Buddha said to Ananda:

– If a great bodhisattva expounds Dharma corresponding to prajnaparamita to good men and others of the Shravaka Vehicle, or to good men and others of the Pratyekabuddha Vehicle, or to good men and others of the Supreme Vehicle, throughout one day and night, the merit thereby attained is even greater than the foregoing.

Ananda, you should know! Set aside the matter of one day and night; suppose it is only for one day. Again, set aside one day; suppose it is only for half a day.

Again, set aside half a day; suppose it is only for one hour. Again, set aside one hour; suppose it is only for the duration of a meal. Again, set aside the duration of a meal; suppose it is only for a brief moment.

Again, set aside a brief moment; suppose it is only for an instant. Again, set aside an instant; suppose that, for only the time it takes to snap one’s fingers, this great bodhisattva constantly expounds Dharma corresponding to prajnaparamita to the good men and others of the Three Vehicles: the merit thereby attained is immeasurably and incalculably greater than the foregoing. Why?

Because the gift of profound Dharma corresponding to prajnaparamita surpasses all gifts of Dharma corresponding to the Shravaka and Pratyekabuddha teachings, as well as the roots of virtue of those two vehicles. Why? Because these great bodhisattvas themselves seek unsurpassed, complete, perfect enlightenment, and they also use Dharma corresponding to the Great Vehicle to instruct, encourage, guide, praise, inspire, and gladden other sentient beings, enabling them to attain non-retrogression from unsurpassed, complete, perfect enlightenment.

Ananda, you should know! These great bodhisattvas themselves cultivate the paramita of generosity through the paramita of prajna, and they also teach others to cultivate the paramita of generosity through the paramita of prajna. They themselves abide in inner emptiness through the emptiness of the absence of intrinsic nature, and they also teach others to abide in inner emptiness through the emptiness of the absence of intrinsic nature.

They themselves abide in suchness through the inconceivable realm, and they also teach others to abide in suchness through the inconceivable realm. They themselves abide in the noble truths of suffering, its origin, its cessation, and the path, and they also teach others to abide in the noble truths of suffering, its origin, its cessation, and the path. They themselves cultivate the four establishments of mindfulness through the Noble Eightfold Path, and they also teach others to cultivate the four establishments of mindfulness through the Noble Eightfold Path.

They themselves cultivate the four dhyanas, the four immeasurables, and the four formless concentrations, and they also teach others to cultivate the four dhyanas, the four immeasurables, and the four formless concentrations. They themselves cultivate the liberative gateways of emptiness, signlessness, and wishlessness, and they also teach others to cultivate the liberative gateways of emptiness, signlessness, and wishlessness.

They themselves cultivate the eight liberations through the ten totalities, and they also teach others to cultivate the eight liberations through the ten totalities. They themselves cultivate the Ground of Utmost Joy through the Dharma-Cloud Ground, and they also teach others to cultivate the Ground of Utmost Joy through the Dharma-Cloud Ground. They themselves cultivate all dharani gateways and samadhi gateways, and they also teach others to cultivate all dharani gateways and samadhi gateways.

They themselves cultivate the five kinds of eyes and the six superknowledges, and they also teach others to cultivate the five kinds of eyes and the six superknowledges. They themselves cultivate the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha, and they also teach others to cultivate the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha. They themselves cultivate the thirty-two excellent marks and the eighty minor characteristics, and they also teach others to cultivate the thirty-two excellent marks and the eighty minor characteristics.

They themselves cultivate the Dharma of never losing mindfulness and the nature of constant equanimity, and they also teach others to cultivate the Dharma of never losing mindfulness and the nature of constant equanimity. They themselves cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, and they also teach others to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They themselves cultivate the practices of great bodhisattvas, and they also teach others to cultivate the practices of great bodhisattvas. They themselves cultivate unsurpassed, complete, perfect enlightenment, and they also teach others to cultivate unsurpassed, complete, perfect enlightenment. They themselves cultivate the knowledge of all-knowing wisdom, and they also teach others to cultivate the knowledge of all-knowing wisdom.

Through these causes and conditions, their roots of virtue increase, and they swiftly realize unsurpassed, complete, perfect enlightenment.

Ananda, you should know! That these great bodhisattvas, having perfected such excellent roots of virtue and being mindful of such excellent roots of virtue, could regress from unsurpassed, complete, perfect enlightenment is assuredly impossible.

At that time, surrounded by the four assemblies, the Blessed One praised prajnaparamita and finished entrusting and instructing Ananda to receive and retain it. Then, in the great assembly, before the entire multitude of devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others, through his supernormal power he enabled the assembly to see the Tathagata Akshobhya, the Worthy One, the Perfectly Enlightened One, surrounded by a great assembly of shravakas and bodhisattvas, expounding the wondrous Dharma to the Ocean-Simile Assembly; they also saw the splendid purity of that realm.

The Sangha of shravakas in that realm consisted entirely of arhats whose outflows had been exhausted and who had no further afflictions. They had attained true mastery and were completely liberated in mind and completely liberated through wisdom. Like well-trained thoroughbred horses and like great nagas, they had done what had to be done, laid down their burdens, attained their own welfare, severed all bonds, personally knew that they had attained liberation, and possessed minds of ultimate and supreme mastery.

The Sangha of bodhisattvas in that realm consisted entirely of persons known to all. They had attained dharanis and unobstructed eloquence and had perfected immeasurable, subtle, inconceivable, and unfathomable qualities.

The Buddha withdrew his supernormal power, causing the devas, nagas, yakshas, gandharvas, and others in this assembly no longer to see the Tathagata Akshobhya, the Worthy One, the Perfectly Enlightened One, those shravakas and bodhisattvas, the other members of that great assembly, or the splendid purity of that Buddha realm. The assembly and the splendid purity of that Buddha realm were entirely beyond the reach of the faculty of sight in this realm. Why? Because after the Buddha withdrew his supernormal power, that distant realm could no longer be seen.

The Buddha then asked Ananda:

– Do you still see the realm and assembly of that Tathagata Akshobhya?

Ananda replied:

– Blessed One! I no longer see those things, for they are beyond the reach of these eyes.

The Buddha told the Venerable Ananda:

– Just as that Tathagata’s assembly and realm are not objects that the eyes in this realm can see, you should know that all dharmas are likewise: they are not realms that the faculty of sight and the other faculties can reach.

Ananda, you should know! No dharma cultivates a dharma; no dharma sees a dharma; no dharma knows a dharma; and no dharma realizes a dharma.

Ananda, you should know! In the nature of all dharmas, there is no cultivator, no seer, no knower, no realizer, no activity, and no action. Why? Because all dharmas are utterly devoid of function. Both the apprehender and the apprehended are like empty space, for their nature is detached. Because all dharmas are inconceivable, both the one who conceives and the object conceived are like magically created persons, for their nature is detached. Because all dharmas neither act nor experience, they are insubstantial, like reflections of light and the like.

Ananda, you should know! If great bodhisattvas always cultivate in this way, always see in this way, always know in this way, and always realize in this way, they are indeed practicing prajnaparamita, and they do not become attached to the characteristics of these dharmas.

Ananda, you should know! When great bodhisattvas train in this way, they are indeed training in prajnaparamita.

Ananda, you should know! If a great bodhisattva wishes swiftly to attain the perfect fulfillment of all paramitas, up to the ultimate reaching of the other shore of all dharmas, that bodhisattva should train in prajnaparamita. Why? Because for one who trains in this way, this training in the dharmas is supreme, excellent, honored, exalted, sublime, wondrous, highest, and unsurpassed; it brings benefit and well-being to all the world; it serves as a refuge for those without refuge and as aid for those without aid. The Buddhas, the Blessed Ones, permit and praise those who train in prajnaparamita.

Ananda, you should know! Having trained in this training and abiding in it, the Buddhas and bodhisattvas may frequently use a finger of the right hand or a toe of the right foot to cast a trichiliocosm into another direction or return it to its original place, yet the sentient beings within it neither perceive this nor suffer harm or fear. Why? Because the meritorious and awe-inspiring power of profound prajnaparamita is inconceivable. The Buddhas and bodhisattvas of the past, future, and present who train in this prajnaparamita attain unobstructed knowledge and vision regarding the past, future, and present, as well as the unconditioned dharmas.

Therefore, Ananda, I declare that constant training in prajnaparamita is supreme, excellent, honored, exalted, sublime, wondrous, highest, and unsurpassed among all forms of training in the Dharma.

Ananda, you should know! If someone wished to apprehend the measure and limits of profound prajnaparamita, it would be like a fool wishing to apprehend the measure and limits of space. Why? Because the merits of profound prajnaparamita are immeasurable and boundless.

Ananda, you should know! I certainly do not say that the excellent merits and benefits of profound prajnaparamita have boundaries or limits in the manner of aggregates of names and so forth. Why? Because aggregates of names, phrases, and syllables are limited dharmas, whereas the excellent merits and benefits of profound prajnaparamita are unlimited dharmas. Aggregates of names and so forth cannot measure the excellent merits and benefits of prajnaparamita, nor can the excellent merits and benefits of prajnaparamita be measured by them.

At that time, Ananda addressed the Buddha:

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

The Buddha told Ananda:

“Prajnaparamita is said to be immeasurable because its nature is inexhaustible; it is said to be immeasurable because its nature is utterly detached; it is said to be immeasurable because its nature is quiescent; it is said to be immeasurable because it is like nirvana; it is said to be immeasurable because it is like space; it is said to be immeasurable because its merits are abundant; it is said to be immeasurable because it has no boundaries; and it is said to be immeasurable because it cannot be measured.

“Ananda, you should know! The Buddhas of the three times all train in prajnaparamita, completely attain the fruit of unsurpassed, perfect enlightenment, and proclaim and teach it to sentient beings, yet this prajnaparamita is never exhausted. Why? Because profound prajnaparamita is as vast and inexhaustible as space.

“Ananda, you should know! If someone wished to exhaust profound prajnaparamita, that person would be wishing to exhaust the limits of space. Therefore, Ananda, profound prajnaparamita is said to be inexhaustible. Because it is inexhaustible, it is said to be immeasurable.”

At that time, Subhuti thought: “This matter is profound; I should question the Buddha about it.” Having thought this, he addressed the Buddha:

“Revered Blessed One! For what reason does the Tathagata teach that this profound prajnaparamita is inexhaustible?”

The Buddha told Subhuti:

“Profound prajnaparamita is as vast and inexhaustible as space; therefore, it is said to be inexhaustible.”

The Venerable Subhuti addressed the Buddha:

“Revered Blessed One! How should great bodhisattvas give rise to prajnaparamita?”

The Buddha told Subhuti:

“Great bodhisattvas should contemplate form as inexhaustible in order to give rise to prajnaparamita; they should contemplate feeling, perception, volitional formations, and consciousness as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate the eye ayatana as inexhaustible in order to give rise to prajnaparamita; they should contemplate the ear, nose, tongue, body, and mind ayatanas as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate the form ayatana as inexhaustible in order to give rise to prajnaparamita; they should contemplate the sound, odor, taste, tangible object, and dharma ayatanas as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate the eye dhatu as inexhaustible in order to give rise to prajnaparamita; they should contemplate the ear, nose, tongue, body, and mind dhatus as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate the form dhatu as inexhaustible in order to give rise to prajnaparamita; they should contemplate the sound, odor, taste, tangible object, and dharma dhatus as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate the eye-consciousness dhatu as inexhaustible in order to give rise to prajnaparamita; they should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate eye-contact as inexhaustible in order to give rise to prajnaparamita; they should contemplate ear-, nose-, tongue-, body-, and mind-contact as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate the feelings arising with eye-contact as condition as inexhaustible in order to give rise to prajnaparamita; they should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate the earth dhatu as inexhaustible in order to give rise to prajnaparamita; they should contemplate the water, fire, wind, space, and consciousness dhatus as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate the causal condition as inexhaustible in order to give rise to prajnaparamita; they should contemplate the immediately preceding condition, objective condition, and dominant condition as inexhaustible in order to give rise to prajnaparamita.

“They should contemplate ignorance as inexhaustible in order to give rise to prajnaparamita; they should contemplate volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, death, sorrow, lamentation, pain, grief, and distress as inexhaustible in order to give rise to prajnaparamita.

“Furthermore, Subhuti! Great bodhisattvas should contemplate form as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate feeling, perception, volitional formations, and consciousness as inexhaustible like space in order to give rise to prajnaparamita.

“They should contemplate the eye ayatana as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate the ear, nose, tongue, body, and mind ayatanas as inexhaustible like space in order to give rise to prajnaparamita.

“They should contemplate the form ayatana as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate the sound, odor, taste, tangible object, and dharma ayatanas as inexhaustible like space in order to give rise to prajnaparamita.

“They should contemplate the eye dhatu as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate the ear, nose, tongue, body, and mind dhatus as inexhaustible like space in order to give rise to prajnaparamita.

“They should contemplate the form dhatu as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate the sound, odor, taste, tangible object, and dharma dhatus as inexhaustible like space in order to give rise to prajnaparamita.

“They should contemplate the eye-consciousness dhatu as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as inexhaustible like space in order to give rise to prajnaparamita.

“They should contemplate eye-contact as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate ear-, nose-, tongue-, body-, and mind-contact as inexhaustible like space in order to give rise to prajnaparamita.

“They should contemplate the feelings arising with eye-contact as condition as inexhaustible like space in order to give rise to prajnaparamita; they should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as inexhaustible like space in order to give rise to prajnaparamita.”

One should contemplate the earth element as being like boundless space in order to arouse prajnaparamita; one should contemplate the water, fire, wind, space, and consciousness elements as being like boundless space in order to arouse prajnaparamita.

One should contemplate the causal condition as being like boundless space in order to arouse prajnaparamita; one should contemplate the immediately antecedent condition, the objective condition, and the dominant condition as being like boundless space in order to arouse prajnaparamita.

One should contemplate ignorance as being like boundless space in order to arouse prajnaparamita; one should contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, death, sorrow, lamentation, suffering, grief, and distress as being like boundless space in order to arouse prajnaparamita.

Subhuti! Great bodhisattvas should arouse prajnaparamita in this way.

Subhuti, you should know! Great bodhisattvas contemplate the twelve links of dependent origination in this way, free from the two extremes. Great bodhisattvas contemplate the twelve links of dependent origination as having neither center nor circumference. This is the wondrous contemplation unique to the assembly of great bodhisattvas. That is to say, only when they are seated upon the wondrous seat of enlightenment can they correctly contemplate such profound principles of the twelve links of dependent origination. Because these principles are like vast space and cannot be exhausted, they can thereby attain the wisdom of all-knowledge.

Subhuti, you should know! If a great bodhisattva practices profound prajnaparamita through an aspect like boundless space and correctly contemplates the twelve links of dependent origination, without falling to the stages of the sravakas or pratyekabuddhas, that bodhisattva will swiftly attain unsurpassed, perfect enlightenment.

Subhuti, you should know! If any great bodhisattvas regress from unsurpassed, perfect enlightenment, it is entirely because they do not rely upon such thoughts of skillful means. When great bodhisattvas practice profound prajnaparamita without correct understanding, through what boundless aspect should they arouse prajnaparamita? Through what boundless aspect should they correctly contemplate the twelve links of dependent origination?

Subhuti, you should know! If great bodhisattvas regress from unsurpassed, perfect enlightenment, it is entirely because they have departed from the skillful means that arouse prajnaparamita.

Subhuti, you should know! If great bodhisattvas do not regress from unsurpassed, perfect enlightenment, it is entirely because they rely upon and arouse the skillful means of prajnaparamita. By relying upon such skillful means to practice profound prajnaparamita, these great bodhisattvas correctly contemplate the twelve links of dependent origination through an aspect like boundless space. For this reason, they can swiftly perfect profound prajnaparamita and swiftly attain the wisdom of all-knowledge.

Subhuti, you should know! When great bodhisattvas contemplate the Dharma of dependent origination in this way, they do not perceive any dharma that arises without a cause; they do not perceive any dharma whose nature and characteristics permanently abide; and they do not perceive any dharma as having an agent or recipient.

Subhuti, you should know! Great bodhisattvas who practice profound prajnaparamita correctly contemplate the twelve links of dependent origination through an aspect like boundless space in order to arouse prajnaparamita, cultivate the practices of great bodhisattvas, and swiftly attain unsurpassed, perfect enlightenment.

Subhuti, you should know! When a great bodhisattva, while practicing profound prajnaparamita, arouses prajnaparamita through an aspect like boundless space and correctly contemplates the twelve links of dependent origination, the great bodhisattva at that time does not perceive the form skandha and does not perceive the feeling, perception, formation, or consciousness skandhas.

The bodhisattva does not perceive the eye ayatana; nor the ear, nose, tongue, body, or mind ayatanas.

The bodhisattva does not perceive the form ayatana; nor the sound, odor, taste, tangible object, or dharma ayatanas.

The bodhisattva does not perceive the eye dhatu; nor the ear, nose, tongue, body, or mind dhatus.

The bodhisattva does not perceive the form dhatu; nor the sound, odor, taste, tangible object, or dharma dhatus.

The bodhisattva does not perceive the eye-consciousness dhatu; nor the ear-, nose-, tongue-, body-, or mind-consciousness dhatus.

The bodhisattva does not perceive eye-contact; nor ear-, nose-, tongue-, body-, or mind-contact.

The bodhisattva does not perceive feelings that arise conditioned by eye-contact; nor feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact.

The bodhisattva does not perceive the earth element; nor the water, fire, wind, space, or consciousness elements.

The bodhisattva does not perceive the causal condition; nor the immediately antecedent condition, the objective condition, or the dominant condition.

The bodhisattva does not perceive ignorance; nor formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, death, sorrow, lamentation, suffering, grief, or distress.

The bodhisattva does not perceive the perfection of generosity; nor the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita.

The bodhisattva does not perceive the emptiness of internal dharmas, up to the emptiness of the absence of intrinsic nature in all dharmas.

The bodhisattva does not perceive suchness, up to the inconceivable realm.

The bodhisattva does not perceive the Noble Truth of suffering, its origin, its cessation, or the path.

The bodhisattva does not perceive the four foundations of mindfulness, up to the Noble Eightfold Path.

The bodhisattva does not perceive the four meditative absorptions, the four immeasurables, or the four formless concentrations.

The bodhisattva does not perceive the liberation gates of emptiness, signlessness, and wishlessness.

The bodhisattva does not perceive the eight liberations, up to the ten spheres of totality.

The bodhisattva does not perceive the Stage of Pure Contemplation, up to the Stage of the Tathagata. The bodhisattva does not perceive the Stage of Utmost Joy, up to the Stage of the Dharma Cloud.

The bodhisattva does not perceive any dharani gateways or samadhi gateways.

The bodhisattva does not perceive the five kinds of eyes or the six supernormal powers.

The bodhisattva does not perceive the ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha.

The bodhisattva does not perceive the thirty-two major marks or the eighty minor characteristics.

The bodhisattva does not perceive the Dharma of never forgetting or the nature of constant equanimity.

The bodhisattva does not perceive the wisdom of all things, the wisdom of the aspects of the paths, or the wisdom of all aspects.

The bodhisattva does not perceive the fruit of stream-entry, up to pratyekabuddha enlightenment.

The bodhisattva does not perceive any practices of great bodhisattvas.

The bodhisattva does not perceive the unsurpassed, perfect enlightenment of the Buddhas.

The bodhisattva does not perceive the wisdom of all-knowledge.

The bodhisattva does not perceive this Buddha-world and does not perceive that Buddha-world.

The bodhisattva does not perceive any dharma by which this Buddha-world or that Buddha-world could be perceived.

Subhuti! If a great bodhisattva constantly practices in this way, this is precisely the practice of prajnaparamita.

Subhuti, you should know! Whenever a great bodhisattva practices profound prajnaparamita, Mara at that time becomes deeply grieved, as though pierced by a poisoned arrow. Just as a person whose parents have died suffers grief in body and mind, so too does Mara.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Is it only one Mara who, upon seeing bodhisattvas practicing profound prajnaparamita, becomes deeply grieved as though pierced by a poisoned arrow, or are there many Maras? Or are all the Maras throughout the great trichiliocosm likewise affected?

The Buddha told Subhuti:

– All the Maras throughout the great trichiliocosm, upon seeing bodhisattvas practicing profound prajnaparamita, become deeply grieved as though pierced by poisoned arrows. Not one of them can remain at ease upon his own seat. Why is this? If a great bodhisattva abides in the wondrous abiding practice of profound prajnaparamita, then beings of the world—devas, humans, asuras, and others—who seek to find faults in that bodhisattva will be utterly unable to do so, nor will they be able to disturb or obstruct that bodhisattva.

Therefore, Subhuti! If a great bodhisattva wishes to attain unsurpassed, perfect enlightenment, that bodhisattva must diligently abide in the wondrous abiding practice of prajnaparamita.

Subhuti, you should know! If a great bodhisattva constantly and diligently abides in the wondrous abiding practice of prajnaparamita, that bodhisattva will continually cultivate to perfection the perfections of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Subhuti, you should know! If a great bodhisattva is able personally to cultivate the skillful means of profound prajnaparamita, that bodhisattva can completely perfect all the paramitas and can clearly recognize difficulties as they arise and keep far away from them.

Subhuti, you should know! If a great bodhisattva wishes personally to safeguard skillful means, that bodhisattva should practice prajnaparamita and cultivate prajnaparamita.

Subhuti, you should know! When a great bodhisattva practices prajnaparamita and brings forth prajnaparamita, all the Buddhas, the Blessed Ones, who are presently teaching the Dharma throughout immeasurable and innumerable worlds, protect and remain mindful of that bodhisattva. This great bodhisattva should think: “Those Tathagatas, Arhats, Perfectly Enlightened Ones also gave rise to omniscient wisdom from prajnaparamita.” Having thought thus, this great bodhisattva should further reflect: “I too shall realize the Dharma realized by those Tathagatas, Arhats, Perfectly Enlightened Ones.”

Thus, Subhuti! If a great bodhisattva practices prajnaparamita, brings forth prajnaparamita, and reflects in this way for merely the time it takes to snap one’s fingers, the merit thereby produced surpasses the merit attained by assemblies of bodhisattvas who practice giving throughout as many great kalpas as there are grains of sand in the Ganges River. How much more so if that bodhisattva is able, for one day or half a day, to practice prajnaparamita, bring forth prajnaparamita, and recollect and contemplate the merits of the Buddhas.

Subhuti, you should know! If a great bodhisattva, for one day or even merely for the time it takes to snap one’s fingers, practices prajnaparamita, brings forth prajnaparamita, and recollects and contemplates the merits of the Buddhas, this great bodhisattva will before long abide on the stage of non-retrogression. This great bodhisattva will always be protected and kept in mind by the Tathagatas, Arhats, Perfectly Enlightened Ones.

Subhuti, you should know! If a great bodhisattva is always protected and kept in mind by the Tathagatas, Arhats, Perfectly Enlightened Ones, that bodhisattva will certainly attain unsurpassed, perfect enlightenment and will never again fall to the stages of the shravakas, pratyekabuddhas, and so forth. This great bodhisattva will certainly never again fall into the evil destinies and certainly will not be born in the Avici hells, but will always be born in favorable destinies and never be separated from the Buddhas.

Subhuti, you should know! If a great bodhisattva practices prajnaparamita, brings forth prajnaparamita, and recollects and contemplates the merits of the Buddhas for merely the time it takes to snap one’s fingers, that bodhisattva will obtain boundless merit and supremely excellent benefits. How much more so if, for one day or longer than one day, that bodhisattva practices prajnaparamita, brings forth prajnaparamita, and recollects and contemplates the merits of the Buddhas, just as the great bodhisattva Fragrant Elephant constantly practices prajnaparamita, brings forth prajnaparamita, and never ceases to recollect and contemplate the merits of the Buddhas.

This great bodhisattva is now cultivating the pure conduct in the presence of the Tathagata, Arhat, Perfectly Enlightened One Akshobhya.

Fascicle 554

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