大般若波羅蜜多經

02

At that time, Subhuti addressed the Buddha:

“World-Honored One! These bodhisattvas practice the profound meaning.”

The Buddha said to Subhuti:

“So it is! So it is! These bodhisattvas practice the profound meaning.

“Subhuti, you should know that these bodhisattvas are able to do what is difficult to do. Although the meaning they practice is exceedingly profound, they are able not to attain realization in the stages of the sravakas and pratyekabuddhas.”

The Venerable Subhuti addressed the Buddha:

“According to my understanding of the meaning taught by the Buddha, what these bodhisattvas do is not difficult, and it should not be said that they are able to do what is difficult to do. Why? Because the profound meaning realized by these bodhisattvas is unobtainable, and therefore the prajnaparamita by which it is realized is also unobtainable.

The Dharma realized, the one who realizes it, the place of realization, and the time of realization are also unobtainable. If bodhisattvas hear these words and their minds neither sink nor become regretful, alarmed, or afraid, then they are practicing prajnaparamita. When these bodhisattvas practice in this way, they perceive no characteristics, nor do they perceive: ‘I am practicing prajnaparamita in order to draw near to unsurpassed, complete, perfect enlightenment and remain far removed from the stages of the sravakas, pratyekabuddhas, and so forth.’

“These bodhisattvas also make no such distinctions regarding this matter. It is like empty space, which does not think: ‘I am either far from or near to that object.’ Why? Because empty space is unmoving and makes no distinctions. Profound prajnaparamita is likewise: it does not think, ‘The sravakas and pratyekabuddhas are far from me, while unsurpassed enlightenment is near to me.’ Why? Because profound prajnaparamita makes no distinctions regarding any dharma.

“It is like an illusory person who does not think: ‘The illusion and the illusionist are near to me, while the spectators and others are far from me.’ Why? Because an illusory person makes no distinctions. Profound prajnaparamita is likewise: it does not think, ‘The sravakas and pratyekabuddhas are far from me, while unsurpassed enlightenment is near to me.’ Why? Because profound prajnaparamita makes no distinctions regarding any dharma.

“You should know that the analogy of a reflected image is likewise. It is also like the Tathagata, the Worthy One, the Completely Perfectly Enlightened One, who neither favors nor dislikes any dharma. Why? Because the Tathagata has forever eradicated all discrimination arising from affection and aversion. Profound prajnaparamita is likewise: it neither favors nor dislikes any dharma. Why? Because profound prajnaparamita has forever extinguished every discrimination.

“It is like a person magically created by the Tathagata who, though performing actions, makes no distinctions. Profound prajnaparamita is likewise: although it can accomplish the work to be done, it makes no distinctions. It is also like a skilled artisan who constructs various mechanical persons, whether male, female, or otherwise. Although these mechanical persons perform actions, they make no distinctions. Profound prajnaparamita is likewise: although it performs the various tasks that must be done, it makes no distinctions.”

At that time, Sariputra asked Subhuti:

“If bodhisattvas practice profound prajnaparamita, do they practice what is enduring or what is not enduring?”

Subhuti replied:

“If bodhisattvas practice profound prajnaparamita, they practice what is not enduring; they do not practice what is enduring.”

At that time, immeasurable devas of the Desire Realm thought: “If bodhisattvas are able to arouse the aspiration for unsurpassed, complete, perfect enlightenment, then although they practice the profound meaning of prajnaparamita, they continually refrain from realizing nirvana and do not fall into the stages of the sravakas and pratyekabuddhas. For this reason, they are exceedingly rare, constantly accomplish what is difficult to do, and should be revered by the entire world.”

The Venerable Subhuti knew the thoughts of those devas and said to them:

“If bodhisattvas practice profound prajnaparamita without realizing nirvana or falling into the stages of the sravakas and pratyekabuddhas, this is neither rare nor yet difficult to do. But if bodhisattvas know that all dharmas and sentient beings are utterly nonexistent and wholly unobtainable, yet arouse the aspiration for unsurpassed, complete, perfect enlightenment, don the armor of diligence, and vow to deliver immeasurable and boundless sentient beings, leading them into the realm of parinirvana without remainder, then this is truly rare and is indeed the constant accomplishment of what is difficult to do.

“Devas, you should know that although bodhisattvas know that all dharmas and sentient beings are unobtainable, they nevertheless arouse the aspiration for unsurpassed, complete, perfect enlightenment and don the armor of diligence because they wish to discipline all kinds of sentient beings. It is as though someone, wishing to discipline empty space, put on strong armor and battled against empty space. Why?

Devas, because empty space is utterly detached, sentient beings are also utterly detached. Because sentient beings are utterly detached, the armor is also utterly detached. Because sentient beings are utterly detached, the act of benefiting them is also utterly detached.

Because sentient beings are utterly detached, the five skandhas are also utterly detached. Because sentient beings are utterly detached, all dharmas are also utterly detached. If bodhisattvas hear these words and their minds neither sink nor become distressed, alarmed, or afraid, then they are practicing prajnaparamita.”

At that time, the World-Honored One said to Subhuti:

“For what reason do bodhisattvas who hear such words have minds that neither sink nor become distressed, alarmed, or afraid?”

The Venerable Subhuti replied:

“World-Honored One! It is because all dharmas are utterly detached and have no existence. Why? Because, with respect to all dharmas, these bodhisattvas find entirely unobtainable any sinking or the like, anyone who sinks or the like, the place of sinking, the time of sinking, the person who sinks or the like, and that through which such sinking or the like occurs. This is because all dharmas are unobtainable. If bodhisattvas hear such matters and their minds neither sink nor become distressed, alarmed, or afraid, then they are practicing prajnaparamita. When bodhisattvas practice in this way, Sakra, Great Brahma Kings, and other celestial rulers of worlds all revere and bow before them.”

The Buddha said to Subhuti:

“If bodhisattvas are able to practice profound prajnaparamita in this way, not only will Sakra, Great Brahma Kings, and other celestial rulers of worlds constantly revere and bow before them, but these bodhisattvas will receive even more than this. The devas of Abhasvara, Subhakrtsna, Brhatphala, and the Pure Abodes, as well as other devas, nagas, asuras, and so forth, will also revere them. They will also be protected and kept in mind by all the Buddhas and bodhisattvas throughout the immeasurable, countless, and boundless worlds of the ten directions.

“Subhuti, you should know that these bodhisattvas are constantly remembered and protected by all the Buddhas, assemblies of bodhisattvas, devas, nagas, asuras, and so forth. With every thought, the merit and roots of virtue they have cultivated increase, and they swiftly realize unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know that these bodhisattvas have already attained the bodhisattva stage of non-retrogression. Suppose all sentient beings in Buddha-worlds throughout the ten directions, as numerous as the sands of the Ganges, were transformed into maras, and each of these hosts of maras in turn conjured just as many evil maras. All these evil maras would possess immeasurable and boundless supernatural powers. Yet even if they exhausted all their supernatural powers, these evil maras would still be unable to obstruct these bodhisattvas from practicing profound prajnaparamita or cause them to regress from enlightenment.

“Subhuti, you should know that if bodhisattvas perfect two qualities, no evil mara can obstruct them. These two are:

1. Contemplating all dharmas as empty.

2. Never abandoning any sentient being.

“Furthermore, Subhuti! If bodhisattvas perfect two qualities, no evil mara can hinder them. These two are:

1. Being able to put everything they say into practice just as spoken.

2. Constantly being protected and kept in mind by all the Buddhas.”

Subhuti, you should know: If bodhisattvas accomplish these two supreme qualities, the devas and other divine beings will constantly come to pay homage and reverence to them, encourage them to be diligent and vigorous, draw near to them, make offerings to them, question them, and say:

“Well done, O Great Being! Through skillful means, you are able to practice the profound prajnaparamita in accordance with reality. You will swiftly be able to abide in the wisdom-state of the Buddhas; to serve as a refuge for all sentient beings who have no refuge; to rescue and protect those who have no protector; to be a home for those who have no home; to be a destination for those who have no destination; to be an island for those who have no island; to be a refuge for those who have no refuge; to be a light for those in darkness; and to be ears and eyes for the deaf and blind. Why is this? Good son, whoever is able to abide in prajnaparamita through skillful means will swiftly realize unsurpassed, complete and perfect enlightenment. No evil mara will be able to obstruct them.”

Subhuti, you should know: If bodhisattvas are able to abide correctly in the profound prajnaparamita, the Buddha-Blessed Ones throughout the immeasurable, innumerable, and boundless worlds of the ten directions will, in the midst of their assemblies, spontaneously rejoice in praising and extolling their names, lineages, physical characteristics, and merits. Just as I now, in the midst of this assembly, spontaneously rejoice in praising and extolling the names, lineages, physical characteristics, and merits of Bodhisattva Ratnaketu and the other bodhisattvas who abide in the profound prajnaparamita and cultivate pure conduct in the Buddha-realm of Akshobhya.

At that time, Subhuti said to the Buddha:

“World-Honored One! Do all Tathagatas, Arhats, and Perfectly Enlightened Ones, in the midst of their assemblies, spontaneously rejoice in praising and extolling the names, lineages, physical characteristics, and merits of all bodhisattvas?”

The Buddha replied:

“No. If bodhisattvas have attained irreversibility from unsurpassed, complete and perfect enlightenment and practice prajnaparamita with skillful means, then those bodhisattvas are those whose names, lineages, physical characteristics, and merits the Tathagatas, Arhats, and Perfectly Enlightened Ones spontaneously rejoice in praising and extolling in the midst of their assemblies.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! Are there bodhisattvas who have not yet attained irreversibility from unsurpassed, complete and perfect enlightenment, yet whose names, lineages, and merits the Tathagatas, Arhats, and Perfectly Enlightened Ones spontaneously rejoice in praising and extolling in the midst of their assemblies?”

The Buddha said:

“There are. Although some bodhisattvas have not yet attained irreversibility from unsurpassed, complete and perfect enlightenment, they cultivate prajnaparamita with skillful means. The Tathagatas, Arhats, and Perfectly Enlightened Ones also spontaneously rejoice in praising and extolling the names, lineages, physical characteristics, and merits of these bodhisattvas in the midst of their assemblies.

For example, while following Buddha Akshobhya when he was a bodhisattva, some bodhisattvas learned the cultivation and practice in which he had trained and abided in order to cultivate prajnaparamita with skillful means. Again, some bodhisattvas followed Bodhisattva Ratnaketu and others and learned the cultivation and practice in which they had trained and abided in order to cultivate prajnaparamita with skillful means.

Although such bodhisattvas have not yet attained irreversibility from unsurpassed, complete and perfect enlightenment, the Tathagatas, Arhats, and Perfectly Enlightened Ones spontaneously rejoice in praising and extolling their names, lineages, physical characteristics, and merits in the midst of their assemblies.

“Furthermore, Subhuti! There are bodhisattvas who practice the profound prajnaparamita and who, although they have profound faith in and understanding of the unborn nature of all dharmas, have not yet attained the patient acceptance of the non-arising of dharmas; although they have profound faith in and understanding of the ultimately empty nature of all dharmas, have not yet attained mastery of it; and although they abide in the quiescent nature of all dharmas in relation to the bodhisattva stage of irreversibility, have not yet entered that stage. The Tathagatas, Arhats, and Perfectly Enlightened Ones also spontaneously rejoice in praising and extolling the names, lineages, physical characteristics, and merits of these bodhisattvas in the midst of their assemblies.

“Subhuti, you should know: If the Tathagatas, Arhats, and Perfectly Enlightened Ones spontaneously rejoice in praising and extolling the names, lineages, physical characteristics, and merits of bodhisattvas in the midst of their assemblies, then those bodhisattvas have transcended the stages of the Two Vehicles and drawn near to great enlightenment. They have either already received a prediction of irreversibility or will soon receive such a prediction.”

XXIII. CHAPTER ON ENTRUSTMENT

“Furthermore, Subhuti! When bodhisattvas hear the meaning and purport of prajnaparamita taught, they have profound faith and understanding, without doubt or uncertainty, confusion or bewilderment. They think only: ‘The meaning and purport taught by the Buddha are certainly definitive and free from error.’ These bodhisattvas have surely heard the entire prajnaparamita in the presence of Buddha Akshobhya and the great bodhisattvas and were able to have faith in and understand its profound meaning and purport. Having gained faith and understanding, they diligently cultivated pure conduct and came to abide in the stage of irreversibility. Having abided in this stage, they will swiftly realize enlightenment.

“Subhuti, you should know: If bodhisattvas gain boundless, supreme merit and benefit merely by hearing prajnaparamita, how much more so when they wholeheartedly have faith in and understand it and practice in accordance with the teaching! Such bodhisattvas draw near to all-knowledge, abide in true suchness, swiftly realize enlightenment, and proclaim the essential Dharma.”

At that time, Subhuti said to the Buddha:

“World-Honored One! Since no dharma apart from true suchness can be separately apprehended, what dharma can be said to draw near to all-knowledge and abide in true suchness? Who realizes enlightenment, and who proclaims the essential Dharma?”

The Buddha said to Subhuti:

“So it is! So it is! Since absolutely no dharma apart from true suchness can be apprehended, what dharmas could be said to draw near to all-knowledge, abide in true suchness, swiftly realize enlightenment, and proclaim the essential Dharma? Even the intrinsic nature of true suchness cannot be apprehended, much less could there be some other dharma capable of acting. Nevertheless, such things are spoken of in conformity with worldly convention.”

Shakra, Lord of the Devas, said to the Buddha:

“World-Honored One! The meaning and purport of this prajnaparamita are profound and extremely difficult to believe and understand. Although bodhisattvas who practice the profound prajnaparamita know that all dharmas are utterly inapprehensible, they still seek unsurpassed, complete and perfect enlightenment and wish to proclaim the essential Dharma to sentient beings. This is exceedingly difficult to do. When assemblies of bodhisattvas hear these words and their minds do not sink or become attached, and they are without doubt or uncertainty, confusion or bewilderment, this is exceedingly rare.”

At that time, Subhuti said to Shakra, Lord of the Devas:

“As you have said, when assemblies of bodhisattvas hear these words and their minds do not sink or become attached, and they are without doubt or uncertainty, confusion or bewilderment, this is exceedingly rare.

“Kaushika! Bodhisattva assemblies practicing the profound prajnaparamita contemplate all dharmas as empty and utterly without anything that can be possessed. Who, then, sinks? Who becomes attached? Who doubts? Who is uncertain? Who is confused? Who is bewildered? Therefore, this is not yet rare. Yet because ignorant and deluded sentient beings cannot comprehend that all dharmas are empty, to seek enlightenment and wish to teach them skillful means is no difficult undertaking.”

Shakra, Lord of the Devas, said:

“Venerable Subhuti! Everything you say is based upon emptiness; therefore, your words are always unobstructed. It is like a person who takes an arrow, turns his face upward, and shoots it into empty space: whether it travels near or far, it encounters no obstruction.”

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

– Blessed One! What the Venerable Subhuti and I have discussed accords with the Tathagata’s words of truth and words of Dharma. Is it correct discourse on the Dharma in accordance with the Dharma?

The Blessed One said to Sakra, Lord of the Gods:

– What you and Subhuti have discussed accords with the Tathagata’s words of truth and words of Dharma. It is correct discourse on the Dharma in accordance with the Dharma. Why is this? Kausika! It is because the Venerable Subhuti possesses the eloquence to explain that there is nothing that does not depend upon emptiness. Why is this? Because the Venerable Subhuti contemplates and sees that all dharmas are utterly empty. Even prajnaparamita cannot be apprehended, much less one who practices prajnaparamita. Even unsurpassed, perfect enlightenment cannot be apprehended, much less one who realizes unsurpassed, perfect enlightenment. Even the knowledge of all-knowing wisdom cannot be apprehended, much less one who realizes the knowledge of all-knowing wisdom. Even suchness cannot be apprehended, much less one who realizes suchness and becomes a Tathagata. Even the nature of non-arising cannot be apprehended, much less one who realizes the nature of non-arising. Even a bodhisattva cannot be apprehended, much less one who realizes a Buddha’s enlightenment. Even the ten powers and four fearlessnesses cannot be apprehended, much less one who perfects the ten powers and four fearlessnesses. Even the Dharma cannot be apprehended, much less one who expounds the Dharma!

Kausika! In relation to all dharmas, the Venerable Subhuti abides in seclusion and in non-apprehension. Yet his abiding does not equal even one hundredth, one thousandth, or even one of innumerable parts of the wondrous practice and abiding of the assemblies of bodhisattvas who abide in prajnaparamita.

Kausika! Among the abidings of other bodhisattvas, sravakas, and pratyekabuddhas, the bodhisattvas’ abiding in the wondrous practice of prajnaparamita is foremost, supreme, honored, exalted, sublime, exquisitely sublime, highest, and unsurpassed, excepting only the abiding of the Tathagata. Therefore, Kausika, those who wish to be foremost, supreme, honored, exalted, sublime, exquisitely sublime, highest, and unsurpassed among all assemblies of sentient beings should abide in prajnaparamita.

At that time, innumerable and countless gods of the Heaven of the Thirty-Three in the assembly heard the Dharma and rejoiced. They all offered the Blessed One and the bodhisattvas the finest celestial incense and flowers. Six hundred bhiksus rose from their seats, knelt with their right knees on the ground, and joined their palms toward the Buddha. Through the Buddha’s spiritual power, the palms of each were naturally filled with exquisite incense and flowers. Filled with joy and delight, these bhiksus scattered the flowers as offerings to the Buddha. After making their floral offerings, they all made this vow:

– Through the power of these supreme roots of goodness, may we always abide in the wondrous practice of prajnaparamita and swiftly proceed directly to unsurpassed, perfect enlightenment.

The Blessed One smiled. As is customary for all Buddhas, from his mouth he emitted rays of light in blue, yellow, red, white, pink, purple, emerald green, gold, silver, and crystal hues. They illuminated the boundless Buddha lands, reaching upward to the Brahma World and penetrating downward to the Wind Wheel, the lowest region of the world. They then gradually returned, circled the Buddha three times to the right, and entered through the crown of his head.

Ananda rose from his seat, bowed to the Buddha, joined his palms, and said:

– Blessed One! For what cause and under what conditions have you manifested such a smile?

The Buddha told Ananda:

– In the future, during the Kalpa of the Constellation Metaphor, these bhiksus will all attain Buddhahood and will share the name Scattering Flowers, each fully endowed with the ten epithets. Their assemblies of sravakas will all be equal in number, and each Buddha’s lifespan will likewise be twenty thousand kalpas. Wherever they may be, flowers of five colors will rain down from the heavens. Because of this cause and condition, I smiled. If bodhisattvas wish to abide in the supreme abiding, they should abide in prajnaparamita. If bodhisattvas wish to abide in the Tathagata’s abiding, they should abide in prajnaparamita.

Ananda, you should know! If bodhisattvas diligently cultivate prajnaparamita to perfection, then in their previous lives those bodhisattvas either were reborn here from among human beings or were reborn into the human realm from Tusita Heaven. Why is this? Because prajnaparamita is easily practiced in these two places, but not elsewhere.

Ananda, you should know! The Tathagata directly sees that if bodhisattvas diligently cultivate profound prajnaparamita without concern for their bodies, lives, or possessions, they will certainly attain irreversibility from unsurpassed, perfect enlightenment.

Furthermore, Ananda! If bodhisattvas listen to, accept and retain, read and recite, and transcribe profound prajnaparamita, and instruct, encourage, guide, praise, and congratulate good men who abide in the bodhisattva vehicle and so forth, those bodhisattvas planted roots of goodness in the presence of innumerable Buddhas in the past, and not merely in the presence of sravakas, pratyekabuddhas, and others.

Furthermore, Ananda! If bodhisattvas study prajnaparamita without alarm or fear; accept, retain, read, and recite it; focus their minds and contemplate it; completely comprehend its Dharma, meaning, words, and intent; and practice in accordance with it, those bodhisattvas are presently seeing us, the Tathagata, Arhat, Perfectly Enlightened One.

Furthermore, Ananda! If bodhisattvas hear the profound meaning of prajnaparamita explained in this way and believe and understand it wholeheartedly, without disparaging, obstructing, or undermining it, those bodhisattvas have made offerings to innumerable Buddhas in the past, planted many roots of goodness in the presence of those Buddhas, and have also been protected and sustained by innumerable spiritual friends.

Furthermore, Ananda! If sentient beings are able to plant roots of goodness in the supreme field of merit of the Tathagata, Arhat, Perfectly Enlightened One, they will certainly realize either the fruit of a sravaka, the fruit of a pratyekabuddha, or the fruit of a Tathagata. Yet if they wish to realize unsurpassed, perfect enlightenment, they must completely and unobstructedly comprehend the profound meaning of prajnaparamita, diligently cultivate the bodhisattva practices, and bring them to perfection.

Therefore, Ananda! I entrust this scripture of profound prajnaparamita to you. You should personally accept and retain it, read and recite it until you comprehend it fully, and never allow it to be forgotten.

Ananda, you should know: Apart from this scripture of profound prajnaparamita, if you accept and retain the other teachings I have expounded but happen to forget them, the fault would still be slight. Yet if you fail to accept and retain this scripture of profound prajnaparamita properly, even forgetting only a single sentence, the fault would be exceedingly grave.

Ananda, you should know! If you are able to accept and retain correctly even a single sentence of this scripture of profound prajnaparamita without forgetting it, you will acquire immeasurable merit. But if you fail to accept and retain this scripture of profound prajnaparamita correctly, even forgetting only a single sentence, you will incur an exceedingly grave fault; yet the measure of merit remains as stated before.

Therefore, Ananda! I earnestly entrust this scripture of profound prajnaparamita to you. You should personally accept and retain it, read and recite it until you comprehend it fully, contemplate it in accordance with principle, expound it, analyze it, and teach it universally to all, enabling those who accept and retain it to understand its words, meanings, intent, and import completely.

Why is this? Because if bodhisattvas accept and retain profound prajnaparamita, read and recite it until they comprehend it completely, contemplate it in accordance with principle, and expound, analyze, and teach it extensively to everyone so that they may easily understand it, those bodhisattvas are precisely the ones who preserve the profound Dharma treasury of the Buddhas of the past, future, and present, and who extensively proclaim and teach it to sentient beings.

Ananda, you should know! If sentient beings bring forth an earnest and pure resolve, wishing in My presence to present all kinds of supremely exquisite offerings and tirelessly make reverent offerings, they should listen wholeheartedly to the prajnaparamita, receive and retain it, read and recite it, diligently cultivate and practice it, reflect upon it in accordance with principle, extensively analyze and explain it to sentient beings, or copy it out, adorn it beautifully in various ways, and reverently make offerings to it, never abandoning it.

Ananda, you should know! If bodhisattvas reverently make offerings to, honor, and praise the profound prajnaparamita, they are thereby, in My very presence, reverently making offerings to, honoring, and praising Me and all Buddhas of the ten directions throughout the three times.

Ananda, you should know! If bodhisattvas, upon hearing the profound prajnaparamita, bring forth an earnest and pure resolve of reverence and devotion, they are thereby bringing forth an earnest and pure resolve of reverence and devotion toward the unsurpassed, complete, perfect enlightenment of all past, future, and present Buddhas.

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

Ananda! Were I to explain the causes and conditions for entrusting the scriptures of the profound prajnaparamita in this way for one kalpa, or even for as many kalpas as there are grains of sand in the Ganges, I could not exhaust them. In brief, just as I am your Great Teacher, you should know that the profound prajnaparamita is also your Great Teacher. Just as the Buddhas of the three times are the unsurpassed Great Teachers of devas, humans, asuras, and others, you should know that the profound prajnaparamita is also the unsurpassed Great Teacher of devas, humans, asuras, and others in the world. As you devas, humans, asuras, and others honor Me, so too should you honor the profound prajnaparamita.

Therefore, Ananda! Through immeasurable skillful means, I entrust the scriptures of the profound prajnaparamita to you. You should personally receive and retain them and not allow them to be forgotten. Before this immeasurable great assembly of devas, humans, asuras, and others, I now entrust this profound prajnaparamita to you. You should personally receive and retain it and not allow it to be forgotten.

Ananda! I now tell you truthfully: If good men and others with pure faith wish never to abandon the treasures of the Buddha, Dharma, and Sangha, or the unsurpassed enlightenment of the Buddhas throughout the three times, they must certainly never abandon the profound prajnaparamita. This is called the Dharma by which we Buddhas instruct and transmit the teaching to our disciples.

Ananda, you should know! Whoever delights in listening to the prajnaparamita, receives and retains it, reads and recites it with complete mastery, reflects upon it in accordance with principle, copies it out, and expounds it will swiftly realize unsurpassed, complete, perfect enlightenment. Why? Because the unsurpassed, complete, perfect enlightenment of all Buddhas arises in dependence upon the prajnaparamita.

Therefore, Ananda! If bodhisattvas wish to attain unsurpassed, complete, perfect enlightenment, they should diligently and energetically study and practice the prajnaparamita. Why? Because the profound prajnaparamita is the mother of the great bodhisattvas and can enable bodhisattvas swiftly to realize enlightenment.

Ananda, you should know! When the Dharma of the bodhisattvas is about to perish, preserving the prajnaparamita is precisely preserving the knowledge of all-knowing wisdom of the Buddhas throughout the three times; it is also preserving the unsurpassed treasury of Dharma of the Buddhas throughout the three times.

Ananda, you should know! If bodhisattvas diligently cultivate and study the six paramitas, they will swiftly realize unsurpassed, complete, perfect enlightenment.

Therefore, Ananda! I entrust the six paramitas to you. You should personally receive and retain them and not allow them to be forgotten. Why? Because these six paramitas are the inexhaustible treasury of Dharma of the Buddhas throughout the three times.

Ananda, you should know! All the essential teachings expounded by the Buddhas, the Blessed Ones, of the ten directions throughout the three times flow forth from the inexhaustible treasury of Dharma of the six paramitas. The Buddhas and their disciples of the ten directions throughout the three times all diligently study and practice in dependence upon this inexhaustible treasury of Dharma. They have realized, are realizing, and will realize unsurpassed enlightenment. They have entered, are entering, and will enter nirvana without remainder.

Furthermore, Ananda! Suppose you expounded the Dharma of the shravakas to those of the shravaka vehicle, and because of this Dharma all sentient beings in the great trichiliocosm attained the fruit of arhatship. Even then, you would not yet have performed a disciple’s service for Me, and I would not yet truly rejoice in what you had done. If you could expound to those of the bodhisattva vehicle even a single sentence of Dharma corresponding to the profound prajnaparamita, this would be called performing a disciple’s service for Me. In such a deed I would greatly rejoice.

Furthermore, Ananda! Suppose all sentient beings in the great trichiliocosm simultaneously attained the fruit of arhatship and accomplished meritorious deeds such as generosity, observance of precepts, and cultivation. What do you think? Would their merit be great?

Ananda replied:

– Blessed One! It would be exceedingly great!

The Buddha said to Ananda:

– If a shravaka were able to expound to a bodhisattva the Dharma corresponding to the prajnaparamita for one day and night, or successively for as little as the time of a finger snap, the measure of merit attained by that shravaka would be even greater than the former. Why? Because the measure of merit attained by that shravaka would surpass all the roots of virtue of shravakas and pratyekabuddhas.

Furthermore, Ananda! Suppose a bodhisattva expounded the Dharma of the shravakas to shravakas, and because of this Dharma all sentient beings in the great trichiliocosm attained the fruit of arhatship. What do you think? Would the merit attained by such a bodhisattva be great?

Ananda replied:

– Blessed One! It would be exceedingly great.

The Buddha said to Ananda:

– If a bodhisattva expounded to sentient beings the Dharma corresponding to the prajnaparamita for one day and night, or successively for as little as the time of a finger snap, the measure of merit attained by such a bodhisattva would be even greater than the former. Why? Because the gift of Dharma corresponding to the profound prajnaparamita surpasses all gifts of Dharma corresponding to the teachings of the shravakas and pratyekabuddhas, as well as all the roots of virtue of those two vehicles.

Ananda, you should know! If bodhisattvas accomplish such mindfulness of roots of virtue and yet retreat from unsurpassed, complete, perfect enlightenment, that would be impossible.

XXIV. CHAPTER ON BEHOLDING THE IMMOVABLE BUDDHA

At that time, surrounded by the four assemblies, the Tathagata praised the prajnaparamita and, having entrusted it to Ananda and instructed him to receive and uphold it, then, before the entire great assembly of bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yaksas, gandharvas, and others, employed his supernormal power to enable them all to see the Tathagata Aksobhya, the Worthy One, the Perfectly Enlightened One, surrounded by a great assembly of sravakas and bodhisattvas, proclaiming the true Dharma to the assembly, as unmoving as the great ocean.

They also saw the pure and magnificent features of that realm. The Sangha of sravakas in that realm consisted entirely of arhats whose outflows were exhausted and who were free of afflictions. They had attained true mastery, complete liberation of mind, and complete liberation through wisdom.

Like well-trained thoroughbred horses and like great dragons, they had done what had to be done, laid down their heavy burdens, attained their own benefit, severed all fetters, and become liberated through right knowledge, reaching the ultimate and supreme mastery of mind. The Sangha of bodhisattvas in that realm consisted entirely of those universally known. They had attained dharanis and unhindered eloquence and had accomplished immeasurable, subtle, wondrous, inconceivable, and incalculable qualities.

The Buddha then withdrew his supernormal power, so that the four assemblies, devas, nagas, yaksas, gandharvas, and others could no longer see the Tathagata Aksobhya, the Worthy One, the Perfectly Enlightened One, the sravakas, bodhisattvas, and other members of that great assembly, or the pure and magnificent features of that Buddha-realm. That assembly and the pure adornments of that Buddha-realm were not objects within reach of the faculty of sight in this realm. Why? Because the Buddha had withdrawn his supernormal power, they could no longer see that distant realm.

At that time, the Buddha said to Ananda:

“Can you still see the realm and assembly of the Tathagata Aksobhya, the Worthy One, the Perfectly Enlightened One?”

Ananda replied:

“Blessed One, I can no longer see those things, for they are not within the sphere accessible to these eyes.”

The Buddha said to Ananda:

“Just as the assembly and realm of that Tathagata are not within the sphere accessible to the eyes of this realm, you should know that all dharmas are likewise not within any sphere accessible to the faculty of sight and the other faculties.

“Ananda, you should know that a dharma does not cultivate a dharma, a dharma does not see a dharma, a dharma does not know a dharma, and a dharma does not realize a dharma.

“Ananda, you should know that the nature of all dharmas cannot be cultivated, seen, known, or realized; it neither acts nor creates. Why? Because all dharmas are devoid of activity. Both the apprehending subject and the apprehended object are like empty space, for their nature is utterly remote and detached. Because all dharmas are inconceivable, both that which conceives and that which is conceived are like magically created persons, for their nature is utterly remote and detached. All dharmas neither create nor experience, for they are insubstantial, like reflections and other such appearances.

“Ananda, you should know that if bodhisattvas constantly cultivate in this way, this is called cultivating the prajnaparamita without attachment to the characteristics of any dharma. If bodhisattvas constantly train in this way, this is called training in the prajnaparamita, neither grasping nor rejecting any dharma.

“Ananda, you should know that if bodhisattvas wish swiftly to perfect all paramitas and bring all dharmas to the ultimate other shore, they should train in the prajnaparamita. Why? Because such training is foremost, supreme, honored, exalted, sublime, exquisitely sublime, unsurpassed, and unexcelled among all trainings in dharmas, bringing benefit and well-being to the entire world.

“Ananda, you should know that bodhisattvas who can train in this way become a refuge and support for those without refuge or support. All Buddhas, the Blessed Ones, approve of and praise their cultivation and study of the prajnaparamita.

“Ananda, you should know that, after training in this Dharma-training and abiding in it, Buddhas and bodhisattvas can lift a great trichiliocosm with a finger of the right hand or a toe of the right foot, cast it into another direction, or return it to its original place, while the sentient beings within it neither perceive nor know what has occurred and suffer neither harm nor fear. Why? Because the meritorious, awe-inspiring power of the 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 unconditioned dharmas.

“Therefore, Ananda, I declare that constant training in the profound prajnaparamita is foremost, supreme, honored, exalted, sublime, exquisitely sublime, unsurpassed, and unexcelled among all trainings in dharmas.

“Ananda, you should know that anyone who wishes to determine the measure and boundary of the profound prajnaparamita is like a foolish person who wishes to determine the measure and boundary of empty space. Why? Because the qualities of the profound prajnaparamita are immeasurable and boundless.

“Ananda, you should know that I certainly do not say that the profound prajnaparamita has a boundary or measure like collections of names and other such things. Why? Because collections of names, phrases, syllables, and teachings are dharmas that have measure, whereas the supreme beneficial qualities of the profound prajnaparamita are dharmas without measure. Collections of names and other such things cannot measure the supreme beneficial qualities of the prajnaparamita, nor are the supreme beneficial qualities of the prajnaparamita objects that can be measured by them.”

The Venerable Ananda said to the Buddha:

“Blessed One, for what reason is the profound prajnaparamita said to be immeasurable?”

The Buddha said to Ananda:

“The profound prajnaparamita is said to be immeasurable because its nature is inexhaustible and utterly remote and detached.

“Ananda, you should know that all Buddhas of the three times train in the prajnaparamita, fully realize the fruit of unsurpassed, complete, perfect enlightenment, and proclaim and teach it to sentient beings; yet this prajnaparamita always remains and is never exhausted. Why? Because the profound prajnaparamita is like empty space—vast and impossible to exhaust. Anyone who wishes to exhaust the profound prajnaparamita is thereby wishing to exhaust the bounds of empty space.

“Therefore, Ananda, the 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 said to the Buddha:

“Blessed One, for what reason does the Tathagata teach that the profound prajnaparamita is inexhaustible?”

The Buddha said to Subhuti:

“The profound prajnaparamita is like empty space and cannot be exhausted.”

The Venerable Subhuti said to the Buddha:

“Blessed One, how should bodhisattvas give rise to the prajnaparamita?”

The Buddha said to Subhuti:

“Bodhisattvas should contemplate form, feeling, perception, formations, and consciousness as all being inexhaustible, and thereby give rise to the prajnaparamita. They should contemplate ignorance through aging and death as all being inexhaustible, and thereby give rise to the prajnaparamita. Thus, Subhuti, bodhisattvas should act in this way to give rise to the prajnaparamita.

“Subhuti, you should know that bodhisattvas contemplate the twelve links of dependent origination in this way, free from both extremes. They contemplate the twelve links of dependent origination in this way as having neither center nor circumference. This is the wondrous contemplation unique to bodhisattvas. That is to say, only when they are about to sit upon the wondrous seat of enlightenment can they correctly contemplate the profound principle of the twelve links of dependent origination, which is as vast and inexhaustible as empty space; thus they can realize the knowledge of all-knowing knowledge.”

Subhuti, you should know: If a great bodhisattva practices the profound prajnaparamita through an aspect as limitless as space and correctly contemplates the twelve links of dependent origination, that bodhisattva will not fall to the stages of the shravakas or pratyekabuddhas, but will swiftly realize unsurpassed, complete enlightenment.

Subhuti, you should know: Those bodhisattvas who regress from unsurpassed, complete enlightenment do so because they do not rely upon such skillful means of directing the mind. When bodhisattvas practice the profound prajnaparamita without correct understanding, they do not know through what limitless aspect they should give rise to prajnaparamita in order to contemplate correctly the twelve links of dependent origination.

Subhuti, you should know: If bodhisattvas regress from unsurpassed, complete enlightenment, it is because they have departed from the skillful means through which prajnaparamita is brought forth.

Subhuti, you should know: If bodhisattvas do not regress from unsurpassed, complete enlightenment, it is entirely because they rely upon the skillful means of prajnaparamita to bring it forth. Relying upon such skillful means, these bodhisattvas practice the profound prajnaparamita and correctly contemplate the twelve links of dependent origination through an aspect as limitless as space. When they contemplate dependent origination in this manner, they do not perceive any dharma as arising from a cause; they do not perceive any dharma whose nature and characteristics permanently abide; and they do not perceive any dharma in which there is an agent or recipient.

Practicing the profound prajnaparamita, these bodhisattvas correctly contemplate the twelve links of dependent origination through an aspect as limitless as space and thereby bring forth prajnaparamita; thus they can swiftly attain the wisdom of omniscience.

Subhuti, you should know: When a bodhisattva correctly contemplates the twelve links of dependent origination in accordance with reality and brings forth prajnaparamita, the bodhisattva at that time does not perceive form, feeling, perception, formations, or consciousness at all; does not perceive this Buddha-world or that Buddha-world; and does not perceive any dharma by which this Buddha-world or that Buddha-world could be seen.

When bodhisattvas are able to practice the profound prajnaparamita in this manner, Mara becomes deeply distressed, as though pierced by a poisoned arrow. Just as a person whose parents have died suffers anguish 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 practice the profound prajnaparamita, becomes deeply distressed as though pierced by a poisoned arrow, or are all Maras throughout the great trichiliocosm likewise afflicted?”

The Buddha said to Subhuti:

“All the Maras filling the great trichiliocosm, upon seeing bodhisattvas practice the profound prajnaparamita, become deeply distressed as though pierced by a poisoned arrow, and none finds ease upon his own seat. Why is this? If bodhisattvas abide in the profound prajnaparamita, then devas, humans, asuras, and others in the world who seek to find faults in them will be unable to do so, nor will they be able to disturb them or cause them to regress.

Therefore, Subhuti, if bodhisattvas wish to realize unsurpassed, complete enlightenment, they should diligently abide in the profound prajnaparamita. If bodhisattvas can diligently abide in the profound prajnaparamita, they can perfect the prajnaparamitas of generosity, pure morality, patient acceptance, diligence, and meditation. If bodhisattvas themselves can practice the profound prajnaparamita, they can perfect all the paramitas of skillful means.

They will be able to know all the deeds of Mara in accordance with reality and thereby distance themselves from them.

“Therefore, Subhuti, if bodhisattvas wish personally to safeguard skillful means, they should themselves practice the profound prajnaparamita.

“When bodhisattvas practice and bring forth the profound prajnaparamita, all the Buddhas, the Blessed Ones, throughout immeasurable and boundless worlds together protect them and remain mindful of them. These bodhisattvas should think: ‘Those Tathagatas, Arhats, Perfectly Enlightened Ones also brought forth the wisdom of omniscience from prajnaparamita.’ Having thought thus, they should further reflect: ‘I too shall attain the Dharma realized by those Tathagatas, Arhats, Perfectly Enlightened Ones.’

“Thus, Subhuti, if bodhisattvas practicing and bringing forth the profound prajnaparamita reflect in this way for merely the time of a finger snap, the measure of merit thereby produced surpasses the merit gained by bodhisattvas who entertain notions of attainment through practicing generosity for as many great kalpas as there are grains of sand in the Ganges River. How much more so if they can do this for a day or half a day!

Before long, these bodhisattvas will abide on the stage of non-regression and will always be protected and kept in mind by the Tathagatas, Arhats, Perfectly Enlightened Ones. If these bodhisattvas are protected and kept in mind by the Buddhas, they will certainly realize unsurpassed, complete enlightenment; they will not fall to the stages of the shravakas, pratyekabuddhas, and so forth. They will certainly never again be born in the evil destinies, but will always be born among devas and humans and will never be separated from the Buddhas.

If bodhisattvas practicing and bringing forth the profound prajnaparamita recollect and contemplate the virtues of the Buddhas for merely the time of a finger snap, the supreme merit and benefit they gain will be boundless. How much more so if, for a day or for more than a day, they practice with courageous diligence and bring forth the profound prajnaparamita, recollecting and contemplating the virtues of the Buddhas, as do the bodhisattva Gandhahastin and others, who constantly practice the pure life in the presence of the Buddha Akshobhya and never depart from prajnaparamita.

When the Bhagavat had finished expounding this sutra, the immeasurable assembly of great bodhisattvas, headed by the Bodhisattva Maitreya; the Venerable Subhuti, Shariputra, and the other great shravakas; and the devas, nagas, gandharvas, and others—all those in the great assembly—rejoiced greatly upon hearing the Buddha’s teaching, accepted it in faith, and reverently practiced it.

Fascicle 565

THE END