大般若波羅蜜多經

XIII. CHAPTER ON THE CHARACTERISTIC OF THE PROFOUND

At that time, ten thousand devas of the Desire Realm, led by Śakra, Lord of the Devas, and twenty thousand devas of the Brahmā Realm, led by the Great Brahmā Heavenly King, came together to where the Buddha was. Having bowed at the Buddha’s feet, they withdrew and stood to one side, then addressed the Buddha together:

“Blessed One! What are the characteristics of the profound dharmas that have been taught?”

The Buddha told the assembly of devas:

“The profound dharmas that I have taught are characterized by emptiness, signlessness, wishlessness, non-action, non-arising, non-cessation, having no basis of dependence, and having no intrinsic nature.”

The assembly of devas addressed the Buddha:

“The Dharma taught by the Buddha has no basis of dependence; it is like empty space and cannot be represented. The characteristics of the profound dharmas taught by the Tathagata cannot be established or destroyed by devas, humans, asuras, and others in the world. Why? Because devas, humans, asuras, and others in the world are themselves characteristics. Those who possess characteristics cannot establish or destroy either characteristics or signlessness. The profound characteristics of dharmas taught by the Tathagata do not fall within form, nor do they fall within feeling, perception, formations, or consciousness; neither do they fall within humans or nonhumans. Humans, nonhumans, and others cannot establish or destroy them.”

The Buddha told the assembly of devas:

“Suppose someone came and asked: ‘Who created empty space? Who destroys empty space?’ Do you consider that person’s questions valid?”

The assembly of devas replied:

“No, Blessed One! Why? Because empty space is without substance, unconditioned, and without characteristics. How could one ask whether it is created or destroyed?”

The Buddha told the assembly of devas:

“Just so! Just so! It is as you have said. Assembly of devas, you should know that the profound characteristics of dharmas that I teach are likewise incapable of being established or destroyed. Whether a Buddha appears or no Buddha appears, the Dharma eternally abides thus. Because a Buddha knows this characteristic as it truly is, he is called the Tathagata, the Worthy One, the Perfectly Enlightened One.”

The assembly of devas again addressed the Buddha:

“Blessed One! The characteristics awakened to by the Tathagata in this way are exceedingly profound, difficult to see, and difficult to know. Because the Tathagata directly knows such characteristics, his knowledge of all dharmas is unobstructed. All Tathagatas, Worthy Ones, Perfectly Enlightened Ones abide in such characteristics and expound and reveal the profound prajnaparamita. They gather the characteristics of dharmas and skillfully reveal them to sentient beings, enabling them to attain unobstructed knowledge of prajnaparamita. The profound prajnaparamita is the constant practice of all Tathagatas. By practicing herein, Buddhas attain the knowledge of all things and expound and reveal it to sentient beings.”

The Buddha told the assembly of devas:

“Just so! Just so! It is as you have said. Assembly of devas, you should know that the Tathagata knows the characteristics of all dharmas as they truly are: without characteristics. For this reason, I say that the Buddhas have attained unobstructed knowledge, unequaled by anyone.”

At that time, the Blessed One told Subhūti:

“The profound prajnaparamita is the mother of all Buddhas and constantly reveals the true characteristics of all worldly dharmas. Therefore, the Buddhas abide in reliance upon the Dharma, revering, honoring, respecting, praising, protecting, and preserving the Dharma upon which they rely. This Dharma is precisely the profound prajnaparamita. All Tathagatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound prajnaparamita and revere, honor, respect, praise, protect, and preserve it. Why? Because the profound prajnaparamita constantly gives birth to all Buddhas, can serve as the basis of reliance for all Buddhas, and can reveal the true characteristics of all worldly dharmas.

“Furthermore, Subhūti, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are those who recognize kindness and constantly repay kindness. If someone asks, ‘Who recognizes kindness and constantly repays kindness?’ one should immediately answer, ‘The Buddha recognizes kindness and constantly repays kindness.’ Why? Because among all those in the world who recognize and repay kindness, none surpasses the Buddha.”

The Venerable Subhūti addressed the Buddha:

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

The Buddha told Subhūti:

“All Tathagatas, Worthy Ones, Perfectly Enlightened Ones ride such a vehicle and travel such a path to reach unsurpassed, perfect enlightenment. Having attained enlightenment, at all times they revere, honor, respect, praise, protect, and preserve this vehicle and this path. At no time do they forsake this vehicle or this path. You should know that these are precisely the profound prajnaparamita. This is called the Tathagata, the Worthy One, the Perfectly Enlightened One recognizing and repaying kindness.

“Furthermore, Subhūti, because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound prajnaparamita, they clearly know that all dharmas have no real activity, for no agent can be found. Because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound prajnaparamita, they clearly know that all dharmas have no accomplishment, for no forms or substances can be apprehended.

“Subhūti, you should know that because all Tathagatas, Worthy Ones, Perfectly Enlightened Ones rely upon and know the profound prajnaparamita in this way, they clearly know that all dharmas are without activity and without accomplishment. Therefore, at all times and without interruption, they revere, honor, respect, praise, extol, protect, and preserve it. Thus, they are said to truly recognize and repay kindness.

“Furthermore, Subhūti, relying upon the profound prajnaparamita, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones bring forth knowledge concerning the non-action, non-accomplishment, and non-arising of all dharmas, and they are also able to know the causes and conditions of this non-arising of knowledge. Therefore, you should know that the profound prajnaparamita can give birth to Tathagatas, Worthy Ones, Perfectly Enlightened Ones, and can also reveal the characteristics of the world as they truly are.”

Then Subhūti addressed the Buddha:

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

The Buddha told Subhūti:

“Just so! Just so! It is as you have said. The nature of all dharmas neither arises nor originates, neither knows nor sees. How is it that the nature of all dharmas neither arises nor originates, neither knows nor sees? It is because all dharmas are empty, nonexistent, without a basis of dependence, and without attachment. For these causes and conditions, they neither arise nor originate, neither see nor know.

“Subhūti, you should know that although the profound prajnaparamita can give birth to Buddhas and reveal the characteristics of the world, there is neither any birth nor any revelation.

“Subhūti, you should know that because the profound prajnaparamita does not see form, feeling, perception, formations, or consciousness, it is said to reveal the characteristics of form, feeling, perception, formations, and consciousness.”

The Venerable Subhūti addressed the Buddha:

“Blessed One! How is it that because prajnaparamita does not see form, feeling, perception, formations, or consciousness, it is said to reveal the characteristics of form, feeling, perception, formations, and consciousness?”

The Buddha told Subhūti:

“Because this prajnaparamita does not give rise to consciousness by taking form, feeling, perception, formations, or consciousness as its object, it is said not to see form, feeling, perception, formations, or consciousness. Because it does not see them, it is said to reveal the characteristics of form, feeling, perception, formations, and consciousness. In this sense, the profound prajnaparamita can reveal the true characteristics of all worldly dharmas.

“Furthermore, Subhūti, the profound prajnaparamita can reveal the Tathagatas, Worthy Ones, Perfectly Enlightened Ones to the world.”

Furthermore, Subhuti! Profound prajnaparamita can reveal that the world of the Tathagata, the Arhat, the Perfectly Enlightened One, is empty, detached, and quiescent; therefore, it is said to be able to reveal the true characteristic of the world. This is because all worlds take emptiness, detachment, and quiescence as their true characteristic.

At that time, Subhuti addressed the Buddha:

– World-Honored One! Does profound prajnaparamita appear in the world for the sake of a great work—for the sake of an inconceivable work, an immeasurable work, an innumerable work, and an incomparable work?

The Buddha told Subhuti:

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

Subhuti! How does profound prajnaparamita appear in the world for the sake of a great work? The Tathagatas, Arhats, Perfectly Enlightened Ones, never cease performing the great work of rescuing all sentient beings. Profound prajnaparamita appears in the world for the sake of this work.

Subhuti! How does profound prajnaparamita appear in the world for the sake of an inconceivable work, an immeasurable work, an innumerable work, and an incomparable work? The Buddha-nature, Tathagata-nature, naturally enlightened nature, and omniscient wisdom-nature of the Tathagatas, Arhats, Perfectly Enlightened Ones, are all inconceivable, immeasurable, innumerable, and incomparable. Profound prajnaparamita appears in the world for the sake of this work.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! Is it only the Buddha-nature, Tathagata-nature, naturally enlightened nature, and omniscient wisdom-nature of the Tathagatas, Arhats, Perfectly Enlightened Ones, that are inconceivable, immeasurable, innumerable, and incomparable; or are form, feeling, perception, formations, and consciousness, up to and including all dharmas, also inconceivable, immeasurable, innumerable, and incomparable?

The Buddha told Subhuti:

– It is not only the Buddha-nature, Tathagata-nature, naturally enlightened nature, and omniscient wisdom-nature of the Tathagatas, Arhats, Perfectly Enlightened Ones, that are inconceivable, immeasurable, innumerable, and incomparable; form, feeling, perception, formations, and consciousness, up to and including all dharmas, are also inconceivable, immeasurable, innumerable, and incomparable. Why? Because within the true nature of all dharmas, neither mind nor mental factors can be apprehended.

Subhuti, you should know! Form, feeling, perception, formations, consciousness, and all dharmas that arise cannot be expressed; therefore, they are inconceivable, immeasurable, innumerable, and incomparable. Why? Because such dharmas have no intrinsic nature and cannot be apprehended, for their intrinsic nature is empty.

Furthermore, Subhuti! Form, feeling, perception, formations, consciousness, and all existent dharmas cannot be apprehended; therefore, they are inconceivable, immeasurable, innumerable, and incomparable. Why? Because such dharmas are without limit, possess nothing, and are empty in intrinsic nature.

Furthermore, Subhuti! Form, feeling, perception, formations, consciousness, and all existent dharmas are without limit, inconceivable, immeasurable, innumerable, and incomparable.

The Venerable Subhuti addressed the Buddha:

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

The Buddha told Subhuti:

– What do you think? Can space be limited by the mind or by mental factors?

Subhuti replied:

– No, revered World-Honored One.

The Buddha told Subhuti:

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

Subhuti, you should know! Because all dharmas are inconceivable, immeasurable, innumerable, and incomparable, the Buddha-dharmas, Tathagata-dharmas, dharmas of natural enlightenment, and dharmas of omniscient wisdom possessed by all Tathagatas, Arhats, Perfectly Enlightened Ones, are also inconceivable, immeasurable, innumerable, and incomparable.

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

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

Subhuti, you should know! The inconceivable, the immeasurable, the innumerable, and the incomparable are merely concepts and are utterly devoid of reality.

Subhuti, you should know! The inconceivable, the immeasurable, the innumerable, and the incomparable are all like space, utterly devoid of anything possessed. For this reason, the Buddha-dharmas, Tathagata-dharmas, dharmas of natural enlightenment, and dharmas of omniscient wisdom possessed by all Tathagatas, Arhats, Perfectly Enlightened Ones, are all inconceivable, immeasurable, innumerable, and incomparable. All shravakas, pratyekabuddhas, devas, humans, asuras, and others in the world are incapable of conceiving these dharmas, yet can measure them, which are innumerable and incomparable.

When the Tathagata taught these dharmas that are inconceivable, immeasurable, innumerable, and incomparable, at that very moment, within the assembly, the defilements of five hundred bhikshus and twenty bhikshunis were exhausted, and their minds attained liberation. Moreover, sixty thousand upasakas and thirty thousand upasikas became free from dust and defilement with regard to the dharmas and gave rise to the pure Dharma-eye. Furthermore, twenty great bodhisattvas attained patient acceptance of the non-arising of dharmas. The World-Honored One bestowed predictions upon them that, during the Auspicious Kalpa, they would attain Buddhahood and liberate sentient beings.

At that time, Subhuti addressed the Buddha:

– World-Honored One! Does profound prajnaparamita appear in the world precisely for the sake of a great work?

The Buddha told Subhuti:

– So it is! So it is! Profound prajnaparamita appears in the world precisely for the sake of a great work. Why? Because profound prajnaparamita is fully capable of bringing about the attainment of the stage of omniscient wisdom, and the stages of the shravaka and the pratyekabuddha are also encompassed within it.

Subhuti, you should know! It is like a consecrated great king of the kshatriya lineage, endowed with sovereign majesty and virtue, who subdues all and entrusts all affairs of state to his chief minister, while he himself sits upright with palms joined, secure and free from activity, enjoying peace and happiness. The Tathagata is likewise: as the Great Dharma King, endowed with sovereign majesty and virtue, who subdues all, he entrusts the Buddha-dharmas, the dharmas of the pratyekabuddhas, and the dharmas of the shravakas to profound prajnaparamita, causing them to be brought to complete fulfillment everywhere.

Therefore, Subhuti! Profound prajnaparamita appears in the world precisely for the sake of a great work.

Subhuti, you should know! Profound prajnaparamita does not appear in the world for the sake of preserving attachment to form, up to and including consciousness; nor does it appear in the world for the sake of preserving attachment to the fruit of stream-entry, up to and including the wisdom of all-knowing wisdom.

The Venerable Subhuti addressed the Buddha:

– World-Honored One! How is it that prajnaparamita also does not appear in the world for the sake of preserving attachment to the wisdom of all-knowing wisdom?

The Buddha told Subhuti:

– What do you think? Do you see the fruit of arhatship as something that can be preserved and grasped?

Subhuti replied:

“Blessed One, no! I do not see anything in the attainment of arhatship that can be guarded or grasped.”

The Buddha said to Subhuti:

“Excellent! Excellent! I too do not see anything in the Tathagata’s Dharma that can be guarded or grasped. Therefore, Subhuti, profound prajnaparamita does not appear in the world for the sake of guarding or grasping the knowledge of all-knowing wisdom.”

At that time, heavenly beings of the Brahma realm and the Desire Realm addressed the Buddha:

“Blessed One! Such prajnaparamita is exceedingly profound, difficult to see, difficult to know, and extremely difficult to believe and understand. Only sentient beings who, in the presence of immeasurable Buddhas of the past, made vast vows and planted many wholesome roots can believe and understand it. Suppose all sentient beings throughout the trichiliocosm attained the stage of a faith-follower and the other stages. If those sentient beings were to spend one kalpa or more than one kalpa cultivating the practices of their respective stages, their merit would not equal the immeasurably greater merit of a person who, for a single day, delights in reflecting upon, examining, and contemplating this profound prajnaparamita.”

The Buddha then said to the heavenly beings:

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

“You heavenly beings should know that if a good man, good woman, or another person hears profound prajnaparamita, that person will swiftly attain supreme nirvana, surpassing the faith-followers and others mentioned before who spend one kalpa or more than one kalpa cultivating the practices of their respective stages—how much more so if that person cultivates only joyful acceptance and the other practices.”

When the heavenly beings heard the Buddha’s teaching, they rejoiced with exultation. They bowed at the feet of the Tathagata, circumambulated him three times to the right, took their leave, and returned to their palaces. Not far from the assembly, they suddenly disappeared and each took up residence in a palace within their own realm, encouraging and exhorting the other heavenly beings to cultivate the supreme practices.

The Venerable Subhuti addressed the Buddha:

“Blessed One! From where are those bodhisattvas reborn here who always wholeheartedly believe in and understand profound prajnaparamita?”

The Buddha said to Subhuti:

“If bodhisattvas, upon hearing profound prajnaparamita, can believe and understand it without doubt or distress; if they delight in seeing and hearing it, recollect and contemplate its profound meaning, and always delight in following a Dharma teacher as a calf follows its mother, never leaving her; if, until they have realized and fully comprehended the meaning corresponding to profound prajnaparamita and can expound it to others, they never leave profound prajnaparamita or the Dharma teacher even for a moment—then these bodhisattvas have been reborn here from among human beings. Relying upon wholesome causes from previous lives, they are able to accomplish such things.”

Subhuti then addressed the Buddha:

“Blessed One! Are there also bodhisattvas endowed with such supreme merit who, after serving and making offerings to Buddhas in other regions, are reborn here from those places?”

The Buddha said to Subhuti:

“There are bodhisattvas endowed with such supreme merit who, after serving and making offerings to Buddhas in other regions, are reborn here from those places.

“Furthermore, Subhuti, there are bodhisattvas endowed with such supreme merit who, in a previous life in Tusita Heaven, served and made offerings to the bodhisattva Maitreya, heard profound prajnaparamita, and inquired about its profound meaning; from there, they have been reborn here.

“Furthermore, Subhuti, there are bodhisattvas who, although they heard profound prajnaparamita in previous lives, were unable to inquire about its profound meaning. Therefore, when they are born among human beings in this life and hear profound prajnaparamita expounded, they become doubtful, confused, and bewildered, and find it difficult to attain clear realization. Why? Because those who do not understand the meaning have minds filled with doubt, confusion, and bewilderment, and are difficult to instruct by analogy.

“Furthermore, Subhuti, there are bodhisattvas who, although they heard profound prajnaparamita in previous lives and also inquired about its meaning for one day or as many as five days, did not diligently practice in accordance with the teaching. Now, reborn among human beings, when they hear such profound prajnaparamita expounded, their minds remain steadfast and cannot be shaken, though only for a short time. Yet if they become separated from profound prajnaparamita and the Dharma teacher from whom they inquire about its profound meaning, they will still regress and lose what they attained.

Why? Because although these bodhisattvas heard prajnaparamita in previous lives and frequently inquired about its profound meaning, they did not diligently practice in accordance with the teaching. Therefore, in this life, they sometimes delight in hearing profound prajnaparamita and sometimes do not; sometimes they are steadfast and sometimes they regress.

Their minds alternate unpredictably between strength and weakness, advancement and retreat, like tala cotton driven by the wind. Newly trained bodhisattvas of the Great Vehicle are likewise: although they possess faith, it is neither steadfast nor pure. If they cannot maintain enduring faith and delight in prajnaparamita and practice in accordance with it, they will fall into one of the Two Vehicles.

XIV. CHAPTER ON THE ANALOGIES OF THE BOAT AND OTHERS

“Furthermore, Subhuti, suppose merchants are traveling across the great ocean when their vessel suddenly breaks apart. If those aboard can seize a piece of timber, some object, a float, a plank, or a corpse as something to cling to, you should know that they will certainly not drown but will safely reach the far shore of the great ocean, unharmed and uninjured, and enjoy many pleasures. The assemblies of bodhisattvas are likewise.

If, regarding the Great Vehicle, they possess faith, acceptance, delight, aspiration, diligence, clear understanding, heedfulness, excellent aspiration, relinquishment, reverence, purity of mind, and excellent protection; if they do not abandon unsurpassed, complete enlightenment and continually uphold profound prajnaparamita as their refuge, you should know that they will certainly not regress midway and enter the stages of the sravakas or pratyekabuddhas.

They will certainly realize unsurpassed, complete enlightenment.

“Furthermore, Subhuti, suppose a man or woman brings a thoroughly fired earthen jar to a river, pond, well, spring, canal, ditch, or another body of water to draw water. You should know that this jar will certainly not disintegrate. Why? Because it has been thoroughly fired and is strong enough to hold a full measure of water.

“The assemblies of bodhisattvas are likewise. If, regarding the Great Vehicle, they possess faith, acceptance, delight, aspiration, diligence, resolute understanding, heedfulness, excellent aspiration, relinquishment, reverence, purity of mind, and excellent protection; if they do not abandon unsurpassed, complete enlightenment and can also uphold the skillful means of profound prajnaparamita, you should know that they will certainly not regress midway and enter the stages of the sravakas or pratyekabuddhas. They will certainly realize unsurpassed, complete enlightenment.

“Furthermore, Subhuti, suppose a merchant endowed with wisdom and skill first repairs his vessel on the seashore until it is strong and secure. Only then does he carry it down and place it in the water. Having determined that it has no leaks, he loads his merchandise and provisions aboard and sets out. You should know that this vessel will certainly neither break apart nor sink, and that the people and goods aboard will reach their destination safely.”

The assemblies of bodhisattvas are likewise. If, with regard to the Great Vehicle, they have faith, acceptance, aspiration, diligence, resolute understanding, heedfulness, wholesome intention, equanimity, reverence, purity of mind, and excellent safeguarding; if they do not abandon unsurpassed, complete enlightenment and are also able to uphold the skillful means of profound prajnaparamita, then it should be known that they will certainly not regress midway and enter the stage of a shravaka or a pratyekabuddha, but will certainly realize unsurpassed, complete enlightenment.

Furthermore, Subhuti! Suppose there were a person one hundred and twenty years old, aged and feeble, who in addition suffered from various illnesses, namely disorders of wind, heat, phlegm, or all three together. This aged and sick person wished to rise from his seat and go elsewhere, but could not walk by himself. Two strong men would support him beneath his arms, gradually help him to his feet, and say, “There is no difficulty; go wherever you wish. The two of us will remain constantly beside you, and wherever you go, you will certainly arrive safely and suffer no harm.”

The assemblies of bodhisattvas are likewise. If, with regard to the Great Vehicle, they have faith, acceptance, aspiration, delight, diligence, resolute understanding, heedfulness, wholesome intention, equanimity, reverence, purity of mind, and excellent safeguarding; if they do not abandon unsurpassed, complete enlightenment and are also able to safeguard the skillful means of profound prajnaparamita, then it should be known that they will certainly not regress midway and enter the stage of a shravaka or a pratyekabuddha, but will certainly realize unsurpassed, complete enlightenment. The opposite of what has been stated above is called the dark category.

XV. CHAPTER ON THE TATHAGATA

01

At that time, Subhuti addressed the Buddha:

“World-Honored One! How should a bodhisattva who is beginning to train study profound prajnaparamita?”

The Buddha told Subhuti:

“A bodhisattva who is beginning to train and wishes to study profound prajnaparamita should first draw near to and serve spiritual friends. Whoever is able to expound profound prajnaparamita and instruct and transmit it to bodhisattvas is called a spiritual friend. Such a person says: ‘Good man, come!

You should diligently cultivate the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita. While diligently cultivating them, you should employ non-attainment as a skillful means and dedicate the merit toward unsurpassed, complete enlightenment. When making this dedication, do not apprehend enlightenment through form, feeling, perception, formations, or consciousness.

Why? Because the nature of the wisdom of all-knowledge cannot be apprehended. Good man!

Do not become attached to the stages of shravakas, pratyekabuddhas, and so forth.’ If anyone can thus instruct and transmit the teaching to bodhisattvas who are beginning to train, enabling them gradually to enter profound prajnaparamita, it should be known that this person is a spiritual friend of bodhisattvas.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! These bodhisattvas give rise to the aspiration for enlightenment and wish to proceed directly toward enlightenment. What they undertake is exceedingly difficult!”

The Buddha told Subhuti:

“Thus it is! Thus it is! What the assemblies of bodhisattvas undertake is exceedingly difficult. That is, for the benefit and happiness of all worlds, they give rise to the aspiration for unsurpassed, complete enlightenment and make this vow: ‘In order to rescue all worlds, I shall become a dwelling for all worlds, a refuge and support for all worlds, an island for all worlds, one who teaches all worlds the ultimate path, a guiding teacher for all worlds, and the destination of all worlds.’ Thus they arouse diligent effort and proceed toward great enlightenment.

“Subhuti! How do the assemblies of bodhisattvas, vowing to rescue all worlds, arouse diligent effort and proceed toward great enlightenment? Bodhisattvas see that beings of the worlds are submerged in the suffering of birth and death and cannot escape it. They therefore diligently exert themselves and proceed toward great enlightenment, expounding the essentials of the true Dharma in order to end the suffering of those beings.

“Subhuti! How do the assemblies of bodhisattvas, seeking to become a dwelling for all worlds, arouse diligent effort and proceed toward great enlightenment? Bodhisattvas wish to teach the worlds that all dharmas are not conjoined; therefore, they arouse diligent effort and proceed toward great enlightenment.”

Subhuti addressed the Buddha:

“World-Honored One! How do bodhisattvas wish to teach the worlds that all dharmas are not conjoined?”

The Buddha said:

“Subhuti! The assemblies of bodhisattvas wish to proclaim to the worlds that the five skandhas and all dharmas are not conjoined, are neither bound nor released, and neither arise nor cease. Therefore, they can shelter and aid all beings, just as a dwelling does.

“Subhuti! How do the assemblies of bodhisattvas, seeking to become a refuge and support for all worlds, arouse diligent effort and proceed toward great enlightenment? Bodhisattvas wish to free the worlds from all birth, aging, illness, death, sorrow, lamentation, grief, and suffering. They therefore arouse diligent effort and proceed toward great enlightenment, skillfully expounding the essentials of the true Dharma.

“Subhuti! How do the assemblies of bodhisattvas, seeking to become an island for all worlds, arouse diligent effort and proceed toward great enlightenment? Bodhisattvas proceed toward great enlightenment because they wish to teach the worlds that the limits, past and future, of the five aggregates subject to clinging are entirely brought to an end. Because these are brought to an end, all dharmas are brought to an end. The ending of all these dharmas is the sublime quiescence of nirvana; it is also the true nature of reality, free from error. Just as a raised area of land within an ocean, river, or pond, whether large or small, is called an island, so too nirvana is a place of peace and security.

“Subhuti! How do the assemblies of bodhisattvas, seeking to teach the worlds the ultimate path, arouse diligent effort and proceed toward great enlightenment? Bodhisattvas proceed toward great enlightenment because they wish to teach the worlds that ultimately form is not called form; feeling, perception, formations, consciousness, and all other dharmas are likewise. The ultimate Dharma-nature is not form and so forth.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! If, in their ultimate Dharma-nature, form and so forth are not called form and so forth, then should bodhisattvas have attained non-discrimination within the ultimate nature of enlightenment?”

The Buddha told Subhuti:

“Thus it is! Thus it is! Within the ultimate nature there is absolutely no discrimination, yet this is exceedingly difficult for bodhisattvas to accomplish. Although they can contemplate all dharmas in this way, they neither realize them as an attainment nor become submerged in them. They think: ‘After I manifest complete enlightenment with regard to these dharmas, I should expound and teach them to the worlds, enabling beings to understand the characteristics of the ultimate path in this way.’

“Subhuti! How do the assemblies of bodhisattvas, seeking to become guiding teachers for the worlds, arouse diligent effort and proceed toward great enlightenment? Bodhisattvas proceed toward great enlightenment because they wish to teach the worlds that the intrinsic nature of form neither arises nor ceases; feeling, perception, formations, and consciousness are likewise. They wish to teach the worlds that, from the fruit of stream-entry up to unsurpassed, complete enlightenment, the intrinsic nature of all dharmas neither arises nor ceases.”

Subhuti! How do assemblies of bodhisattvas arouse diligent effort toward great bodhi in order to provide a direction for the worlds? Bodhisattvas who proceed toward great bodhi wish to proclaim and teach the world: Form takes space as its direction.

Feeling, perception, formations, consciousness, and all dharmas likewise take space as their direction. They wish to proclaim and teach the world: Form has nowhere toward which it proceeds and is equal to space. Feeling, perception, formations, consciousness, and all dharmas likewise have nowhere toward which they proceed and are equal to space.

Just as vast space neither comes nor goes, neither creates nor acts, neither abides nor arises nor ceases, so too are all dharmas: they are all like space, without discrimination. Why? Because all forms are empty, they neither come nor go.

Feeling, perception, formations, consciousness, and all dharmas are likewise empty and therefore neither come nor go. Why? Because all dharmas take emptiness, signlessness, wishlessness, non-creation, non-action, non-arising, absence of intrinsic nature, being like a dream, being like an illusion, non-self, boundlessness, the tranquil stillness of nirvana, non-grasping, non-relinquishing, non-coming, non-going, and ultimate quiescence as their direction.

No one can pass beyond this direction.

At that time, Subhuti said to the Buddha:

– Blessed One! Who can have faith in and understand such a profound Dharma?

The Buddha told Subhuti:

– Bodhisattvas who have long cultivated the great practices, who have made offerings to innumerable Buddhas, who in the presence of those Buddhas have made vast vows, whose roots of virtue have been planted and fully matured, and who are aided and mindfully protected by innumerable spiritual friends can have faith in and understand this profound Dharma.

The Venerable Subhuti said to the Buddha:

– Blessed One! What do these bodhisattvas take as their nature?

The Buddha told Subhuti:

– These bodhisattvas take discipline and detachment as the nature of dharmas. By virtue of this nature, they are able to know and clearly understand the profound prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! Toward what destination will these bodhisattvas, who are able to know and clearly understand prajnaparamita, proceed?

The Buddha told Subhuti:

– These bodhisattvas will proceed toward all-knowledge.

The Venerable Subhuti said to the Buddha:

– Blessed One! If these bodhisattvas realize that destination, they will be able to serve as a refuge and destination for immeasurable, boundless sentient beings.

The Buddha told Subhuti:

– So it is! So it is! If these bodhisattvas attain unsurpassed, complete, perfect enlightenment, they will be able to serve as a refuge and destination for immeasurable, boundless sentient beings.

The Venerable Subhuti said to the Buddha:

– Blessed One! These bodhisattvas constantly undertake what is difficult to undertake. That is, they don such firm armor and helmets because they wish to liberate immeasurable, boundless sentient beings and lead them into nirvana, yet sentient beings ultimately cannot be apprehended.

The Buddha told Subhuti:

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

Furthermore, Subhuti! The armor and helmets donned by these bodhisattvas do not belong to form, feeling, perception, formations, or consciousness; nor do they belong to sravakas, pratyekabuddhas, bodhisattvas, or the knowledge of all aspects. Why? Because all dharmas have nothing to which they belong.

The Venerable Subhuti said to the Buddha:

– Blessed One! If bodhisattvas practice profound prajnaparamita, they do not abide in the stages of sravakas, pratyekabuddhas, and so forth.

The Buddha told Subhuti:

– Upon contemplating what meaning do you say this?

Subhuti replied:

– Blessed One! Profound prajnaparamita is free from attachment. If anyone cultivates prajnaparamita, then with regard to all dharmas there is ultimately no cultivation, nor can any cultivator, time of cultivation, place of cultivation, or means whereby cultivation occurs be apprehended.

Blessed One! Profound prajnaparamita is an indeterminate dharma. To cultivate space, cultivate all dharmas, cultivate boundlessness, and cultivate non-grasping is precisely to cultivate prajnaparamita.

The Buddha told Subhuti:

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

Furthermore, Subhuti! One should rely upon such profound prajnaparamita to discern a non-retrogressing great bodhisattva. That is, if bodhisattvas are not greedily attached to profound prajnaparamita, do not cling to the words and instructions transmitted by others as the essential truth, and do not merely believe others while still engaging in conceptual fabrication; if, upon hearing such profound prajnaparamita taught, their minds are not startled, frightened, terrified, overwhelmed, or submerged, and they are without doubt, suspicion, bewilderment, or confusion, but rejoice in hearing it and wholeheartedly believe and accept it, then these bodhisattvas will certainly not retrogress.

Because such bodhisattvas heard the principles of profound prajnaparamita in previous lives, when they hear them now their minds are not frightened, and so forth.

The Venerable Subhuti said to the Buddha:

– Blessed One! If, upon hearing profound prajnaparamita, these bodhisattvas are not frightened, and so forth, how should they contemplate profound prajnaparamita?

The Buddha told Subhuti:

– These great bodhisattvas should contemplate prajnaparamita with a mind that accords with all-knowledge.

The Venerable Subhuti said to the Buddha:

– Blessed One! How does one contemplate prajnaparamita with a mind that accords with all-knowledge?

The Buddha told Subhuti:

– When bodhisattvas contemplate prajnaparamita in accordance with space, this is to contemplate prajnaparamita with a mind that accords with all-knowledge. Why? Because all-knowledge is immeasurable and boundless. What is immeasurable and boundless is neither form nor feeling, perception, formations, or consciousness; it is neither attained nor directly realized, and is without knowledge, consciousness, arising, cessation, cultivation, or action. It neither comes from anywhere nor goes anywhere; it has no direction, no place, and nowhere it abides. It can only be described as immeasurable and boundless.

Subhuti, you should know! Because space is immeasurable and boundless, all-knowledge is likewise immeasurable and boundless. Because all-knowledge is immeasurable and boundless, no one can realize it. Form cannot realize it, and neither can consciousness. The perfection of generosity cannot realize it, and neither can prajnaparamita. Why? Because form through consciousness and all-knowledge are nondual and not different. The perfection of generosity through prajnaparamita and all-knowledge are nondual and not different.

At that time, devas of the Desire Realm and the Brahma World came together to where the Buddha was and said in unison:

– Blessed One! Such prajnaparamita is exceedingly profound, difficult to see, and difficult to know.

The Buddha told the devas:

– So it is! So it is! It is just as you say. When I first attained Buddhahood, I contemplated this meaning, sat in serene meditation, and did not wish to teach the Dharma. I thought: My Dharma is profound and cannot readily be believed and accepted by the worlds. The Dharma I have realized is precisely prajnaparamita. This Dharma is profound: there is neither one who realizes nor that which is realized; no place of realization, time of realization, or means whereby realization occurs can be apprehended. Devas, you should know! Because space is profound, this Dharma is profound. Because the self is profound, this Dharma is profound. Because the nature of all dharmas neither comes nor goes, this Dharma is profound.

At that time, the devas said to the Buddha:

– How extraordinary, Blessed One! The Dharma taught by the Buddha is extremely difficult for all the worlds to believe and understand. The Dharma taught by the Buddha is without grasping or relinquishing, yet sentient beings in the world practice grasping and relinquishing.

The Buddha told the devas:

– Exactly so! Exactly so! It is as you say.

The Venerable Subhuti said to the Buddha:

– The Dharma taught by the Buddha is profound and subtle. It accords with all dharmas without obstruction, like empty space. The Dharma taught by the Buddha is entirely unborn, because the arising of all dharmas cannot be apprehended. The Dharma known by the Buddha is entirely without any abiding place, because all abiding places cannot be apprehended.

The Buddha said:

– Subhuti! Exactly so! Exactly so.

The devas said to the Buddha:

– World-Honored One! The Venerable Subhuti is a true son of the Buddha, born of the Tathagata, because everything he says accords with emptiness.

Subhuti told the devas:

– You say that I was born of the Tathagata. How was Subhuti born of the Tathagata? This means that he was born of the true suchness of the Tathagata. Because the arising of all dharmas cannot be apprehended, the true suchness of the Tathagata neither comes nor goes, and its intrinsic nature is unborn.

The true suchness of Subhuti also neither comes nor goes, and its intrinsic nature is unborn; therefore it is said: Subhuti was born of the Tathagata.

The true suchness of the Tathagata is precisely the true suchness of all dharmas. The true suchness of all dharmas is precisely the true suchness of the Tathagata.

The true suchness of the Tathagata neither possesses the nature of true suchness nor lacks the nature of true suchness. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

The true suchness of the Tathagata is unchanging, free from discrimination, and pervades all places. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

The true suchness of the Tathagata has eternal abiding as its characteristic and therefore has no place of abiding. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

The true suchness of the Tathagata is without obstruction, and the true suchness of all dharmas is also without obstruction. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

The true suchness of the Tathagata and the true suchness of all dharmas are one and the same true suchness: nondual, not different, uncreated, and unconditioned. The true suchness of the Tathagata is always characterized by true suchness; at no time is it not characterized by true suchness. Therefore, true suchness is nondual and not different. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

The true suchness of the Tathagata neither recollects nor discriminates anywhere. The true suchness of all dharmas likewise neither recollects nor discriminates anywhere. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

No difference in the true suchness of the Tathagata can be apprehended. No difference in the true suchness of all dharmas can be apprehended either. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

The true suchness of the Tathagata is not separate from the true suchness of all dharmas. The true suchness of all dharmas is not separate from the true suchness of the Tathagata. The true suchness of the Tathagata is always characterized by true suchness; at no time is it not characterized by true suchness. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

Although it is said that he was born in accordance with it, there is no place from which he was born in accordance, because the true suchness of Subhuti is not different from the Buddha. The true suchness of the Tathagata neither comes nor goes. The true suchness of all dharmas likewise neither comes nor goes. The true suchness of Subhuti is also so; therefore it is said: Subhuti was born of the Tathagata.

The Tathagata is precisely the true suchness of the Tathagata. The true suchness of the Tathagata comes from the true suchness of the past, and the true suchness of the past comes from the true suchness of the Tathagata.

The true suchness of the Tathagata comes from the true suchness of the future, and the true suchness of the future comes from the true suchness of the Tathagata.

The true suchness of the Tathagata comes from the true suchness of the present, and the true suchness of the present comes from the true suchness of the Tathagata.

The true suchness of the Tathagata comes from the true suchness of the three times, and the true suchness of the three times comes from the true suchness of the Tathagata. The true suchness of the Tathagata and the true suchness of the three times are nondual and not different.

The true suchness of all dharmas and the true suchness of Subhuti are likewise nondual and not different; therefore it is said: Subhuti was born of the Tathagata.

The true suchness of a bodhisattva is precisely the true suchness of a Buddha. Because of true suchness, when bodhisattvas attain bodhi, they are called Tathagatas, Arhats, Perfectly and Completely Awakened Ones. When the Tathagata realized this true suchness, the three-thousandfold world-system shook in six ways. My faith in and understanding of the true suchness of all dharmas is all the deeper; therefore it is said: Subhuti was born of the Tathagata.

Devas, you should know! I, Subhuti, was not born of the Tathagata by virtue of form through consciousness. Nor was I born of the Tathagata by virtue of the fruit of stream-entry through pratyekabuddha-bodhi. Nor was I born of the Tathagata by virtue of the knowledge of all. It was solely by virtue of true suchness that I was born of the Tathagata.

Devas, you should know! I, Subhuti, was not born from form, feeling, perception, formations, or consciousness. I was not born from the fruit of stream-entry through pratyekabuddha-bodhi; therefore I, Subhuti, was born of the Tathagata.

At that time, Shariputra said to the Buddha:

– Such a Tathagata is exceedingly profound and subtle.

The Buddha told Shariputra:

– Exactly so! Exactly so! It is as you say. The Tathagata is profound and subtle in this way. Thus, at the very moment when this characteristic of the Tathagata was taught, three thousand bhikshus completely exhausted all outflows, their minds were liberated, and they became arhats; five hundred bhikshunis became free from dust and defilement and gave rise to the pure Dharma-eye; five thousand devas attained patient acceptance of the non-arising of dharmas; and six thousand bodhisattvas completely exhausted all outflows and their minds were liberated.

The Buddha told Shariputra:

– These six thousand bodhisattvas in the assembly had formerly attended upon and made offerings to five hundred Buddhas of the past. Although they practiced giving, pure morality, patient acceptance, diligence, and meditative concentration, they did not uphold the skillful means of profound prajnaparamita. They gave rise to notions of difference and practiced differentiated conduct; therefore, in this life, merely upon hearing the great Dharma, their minds were purified of all outflows and attained liberation.

Shariputra! Although these bodhisattvas possessed the bodhisattva paths of emptiness, signlessness, and wishlessness, because they did not uphold the skillful means of profound prajnaparamita, they immediately realized nirvana and fell to the stages of shravakas or pratyekabuddhas.

Shariputra! Suppose there were a bird whose body measured from one hundred to five hundred yojanas, but whose wing feathers had not yet fully grown or had already become weak. This bird plunged straight down from the Heaven of the Thirty-Three toward Jambudvipa. Midway, it thought: I now wish to return to the Heaven of the Thirty-Three. What do you think? Could this bird return to the Heaven of the Thirty-Three?

Shariputra replied:

– World-Honored One! It could not.

The Buddha told Shariputra:

– Suppose that, midway, this bird wished: When I reach Jambudvipa, may my body suffer no injury and no pain. What do you think? Could this bird’s wish be fulfilled?

Shariputra said to the Buddha:

– World-Honored One, it could not! When this bird reaches Jambudvipa, its body will certainly suffer injury and pain, and it will either die or come close to death. Why? Because its body is large, its wing feathers have not yet fully grown or have already become weak, and it is falling from a great height.

The Buddha told Shariputra:

– Good men and others of the bodhisattva vehicle are also like this. Although they have aroused the aspiration for unsurpassed, perfect, and complete awakening, and for as many great kalpas as there are grains of sand in the Ganges have diligently practiced giving, pure morality, patient acceptance, diligence, and meditative concentration, and have also cultivated the gates of liberation of emptiness, signlessness, and wishlessness, because they do not uphold the skillful means of profound prajnaparamita, they immediately realize nirvana and fall to the stages of shravakas or pratyekabuddhas.

Shariputra! Although these bodhisattvas recollect the aggregate of moral discipline, up to and including the aggregate of knowledge and vision of liberation, of the Buddhas of the three times, their minds apprehend characteristics. They do not know, in accordance with reality, the true merits of these five aggregates; they merely hear their names, apprehend characteristics, become attached, and dedicate the merit toward bodhi. Consequently, they fall to the stage of a shravaka or pratyekabuddha. Why is this? Shariputra! It is because these bodhisattvas have become separated from the skillful means of prajnaparamita.

Shariputra said to the Buddha:

“Blessed One! As I understand the meaning of the Buddha’s teaching: If bodhisattvas become separated from the skillful means of prajnaparamita, then although they possess immeasurable provisions of merit, they may or may not attain bodhi. Therefore, bodhisattvas who wish to attain bodhi must certainly never become separated from the skillful means of prajnaparamita.”

The Buddha then said to Shariputra:

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

Fascicle 561

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